,hebrew ,literature                     
,comprising                             
,talmudic ,treatises1 ,hebrew           
,melodies1 ,and ,the                    
,kabbalah ,unveiled                     
,edited ,and ,with ,a ,special          
,introduction ,by                       
,epiphanius ,wilson1 ,a4,m4             
,revised ,edition                       
,new ,york                              
,p4 ,f4 ,collier  ,son                  
,copyright #aija                        
,by ,the ,colonial ,press               
,,contents      ,special ,introduction  
,selections ,from ,the ,talmud          
,translator's ,introduction     ,on     
,blessings     ,on ,the ,sabbatical     
,year     ,on ,the ,sabbath     ,on ,the
 ,passover     ,on ,the ,day ,of        
,atonement     ,on ,tabernacles     ,the
 ,new ,year     ,on ,fasting     ,the   
,feast-,offering     ,the ,sanhedrin    
,on ,idolatry     ,the ,fathers     ,the
 ,daily ,sacrifice     ,on ,measurements
     ,the ,tabernacle     ,the ,heifer  

,hands  ,the ,kabbalah ,unveiled3 ,the  
,lesser ,holy ,assembly     ,chapter ,i3
 ,which ,containeth the ,introduction   
,chapter ,,ii3 ,concerning the ,skull of
 the ,ancient ,one1 and ,concerning ,his
     ,brain2 and ,concerning the ,three 
,heads1 and the ,hair1 and the          
,discriminatory ,paths     ,chapter     
,,iii3 ,concerning the ,forehead of the 
,most ,holy ,ancient ,one     ,chapter  
,,iv3 ,concerning the ,eyes of the ,most
 ,holy ,ancient ,one     ,chapter ,v3   
,concerning the ,nose of the ,most ,holy
 ,ancient ,one     ,chapter ,,vi3       
,concerning the ,beard of the ,most     
,holy ,ancient ,one     ,chapter ,,vii3 
,concerning the ,brain and the ,wisdom  
in ,general     ,chapter ,,viii3        
,concerning the ,father and the ,mother 
in ,special     ,chapter ,,ix3          
,concerning ,microprosopus and ,his     
,bride in ,general     ,chapter ,x3     
,concerning ,microprosopus in ,especial1
 with ,certain     ,digressions2 and    
,concerning the ,edomite ,kings         

,chapter ,,xi3 ,concerning the ,brain of
 ,microprosopus and ,its ,connections   
,chapter ,,xii3 ,concerning the ,hair of
 ,microprosopus     ,chapter ,,xiii3    
,concerning the ,forehead of            
,microprosopus     ,chapter ,,xiv3      
,concerning the ,eyes of ,microprosopus 
,chapter ,,xv3 ,concerning the ,nose of 
,microprosopus     ,chapter ,,xvi3      
,concerning the ,ears of ,microprosopus 
,chapter ,,xvii3 ,concerning the        
,countenance of ,microprosopus          
,chapter ,,xviii3 ,concerning the ,beard
 of ,microprosopus     ,chapter ,,xix3  
,concerning the ,lips and ,mouth of     
,microprosopus     ,chapter ,,xx3       
,concerning the ,body of ,microprosopus 
,chapter ,,xxi3 ,concerning the ,bride  
of ,microprosopus  ,hebrew ,melodies    
,ode ,to ,zion     ,god1 ,whom ,shall ,i
 ,compare ,to ,thee8     ,servant ,of   
,god     ,my ,king     ,to ,the ,soul   
,sabbath ,hymn     ,o ,sleeper6 ,wake1  
,arise6     ,the ,land ,of ,peace       
,the ,heart's ,desire     ,o ,soul1     

,with ,storms ,beset6                   
,sanctification     ,hymn ,of ,praise   
,passover ,hymn     ,morning ,prayer    
,judgment ,and ,mercy     ,grace ,after 
,meals     ,lord ,of ,the ,universe     
,hymn ,for ,the ,conclusion ,of ,the    
,sabbath     ,god ,and ,man     ,hymn   
,for ,tabernacles     ,hymn ,for        
,pentecost     ,hymn ,of ,glory         
,hymn ,of ,unity ,for ,the ,seven ,days 
,of ,the ,week     ,penitential ,prayer 
,the ,living ,god ,we ,praise           
,footnotes              ,,special       
,,introduction      ,hebrew literature  
contains some of the most profound and  
most influential  productions of the    
human spirit4 ,it constitutes a potent  
factor in modern  civilization1 and     
possesses merits which place it far     
above most other  literatures of the    
world4 ,the common salutation of the    
,hebrew is 8,peace10  while that of the 
,greeks is 8,grace10 and that of the    
,romans1 8,safety40 ,the  ,greek sought 
after grace1 or intellectual and bodily 

perfection1 and the  power of artistic  
accomplishment4 ,the ,roman's ideal was 
strength and  security of life and      
property4 ,the ,hebrew sought after     
peace1 peace in the  heart1 as founded  
on a sense of ,jehovah's good           
providence1 and a moral  conformity in  
conduct to ,his revealed will4 ,while   
the ,greek in art1  literature1 and even
 in morals1 made beauty his standard1   
the ,roman stood  for power1 domination 
and law1 and the ,hebrew for religion4  
,the ,hebrew1  indeed1 introduced into  
,europe the first clear conception of   
religion1 as  implied in monotheism1 and
 a rigidly defined moral law1 founded   
upon the  will of ,jehovah4 ,the basis  
of morals among the ,latins was         
political1 among  the ,greeks sthetic1  
and among the ,hebrews it was the       
revealed will of  ,jehovah4    ,while   
the most important remains of ,hebrew   
literature are comprised in the         
,scriptures known to us as the ,bible1  
there exists also a voluminous mass  of 

,hebrew writings which are not included 
in the sacred canon4 ,these  writings   
are of supreme importance and value1 and
 the selections which we  have made from
 them in the present volume give a good 
idea of their  interest1 beauty1 and    
subtlety of thought4    ,from the very  
beginning of their history the ,hebrews 
were a deeply poetic  race4 ,they were  
fully alive to the beauties of external 
nature1 and no  national poetry contains
 more vivid descriptions of the sea1    
sky1 and the  panorama of forest1 stream
 and mountain1 peopled by the varied    
activities  of animated nature4 ,the    
songs of ,zion glow with poetic         
enthusiasm1 but  their principal        
characteristic is their intense         
earnestness4 ,they are no  idle lays of 
love and wine or warlike triumph4 ,they 
depict the joy of  existence as         
dependent upon the smile and favor of   
,jehovah1 and all the  happiness1       
plenty1 victory and success of life are 
attributed1 without  hesitation1 to     

nothing else but 8the loving-kindness of
 the ,lord40 ,yet  this religious fervor
 becomes the basis of sublimity1 pathos1
 and  picturesqueness1 such as can      
seldom be approached even by the finest 
productions of the ,attic muse4    ,but 
the ,hebrews were also philosophers1 and
 if they never attained to what  we may 
call the nettet et clart of the ,greek  
metaphysician1 they  excelled all other 
thinkers in the boldness and profound   
spirituality of  their philosophical    
mysticism4 ,in proof of this assertion  
we may point to  that body of writings  
known as the ,kabbalah4    ,the word    
8,kabbalah0 means 8doctrine received by 
oral tradition10 and is  applied to     
these remains to distinguish them from  
the canonical ,hebrew  ,scriptures1     
which were written by 8the ,finger of   
,jehovah40 ,hebrew  speculation attempts
 in the ,kabbalah to give a             
philosophical or  theosophistic basis to
 ,hebrew belief1 while at the same time 
it  supplements the doctrines of the    

,old ,testament4 ,for instance1 it is a 
disputed point whether the immortality  
of the soul is taught in the ,hebrew    
canon1 but in the ,kabbalah it is taken 
for granted1 and a complete and         
consistent psychology is propounded1 in 
which is included the ,oriental  theory 
of metempsychosis4 ,this account of the 
human soul1 as distinct from  the human 
body1 treats of the origin and eternal  
destiny of man's immortal  part4 ,on the
 other hand ,god and ,nature1 and the   
connection between the  ,creator and the
 creation1 are most exactly treated of  
in detail4 ,god is  the ,en-,soph1 the  
boundless ,one1 as in modern philosophy 
,god is the  ,absolute4 ,he manifests   
,himself in the ten ,sephiroth1 or      
intelligences4  ,it would be easy on    
this point to show ,dante's indebtedness
 to the  ,kabbalah in his description of
 the various heavens of his ,paradise4  
,these  intelligences control1 in groups
 of three1 the three worlds of          
intellect1  of soul1 and of matter4 ,the

 tenth of the ,sephiroth is called      
,kingdom1  i4e41 the personal ,deity1 as
 seen in the workings of ,providence1   
with  which conception we may compare   
,dante's description of ,fortune1 in the
  seventh book of the 8,inferno40 ,this 
last of the ,sephiroth is manifested    
visibly in the ,shekinah4 ,this is the  
barest and baldest outline of the  main 
features in this famous system4    ,the 
rise of ,kabbalism is not very clearly  
known as regards authorship and  date2  
it is in turn1 by different ,jewish     
writers1 ascribed to ,adam1  ,abraham1  
,moses and ,ezra2 but doubtless the work
 is an aggregation of  successive       
writings1 and some critics believe that 
it was not compiled  before the ,middle 
,ages1 i4e41 in the centuries between   
the conquest of  ,gaul by the ,franks   
and the period following the death of   
,dante4    ,there can be no doubt that  
the ,kabbalah contains the ripest fruit 
of  spiritual and mystical speculation  
which the ,jewish world produced on     

subjects which had hitherto been        
obscured by the gross anthropomorphism  
of  such men as ,maimonides and his     
school4 ,we can understand the revolt of
 the  devout ,hebrew mind from          
traditions like those which represented 
,jehovah as  wearing a phylactery1 and  
as descending to earth for the purpose  
of taking  a razor and shaving the head 
and beard of ,sennacherib4 ,the theory  
of the  ,sephiroth was at least a noble 
and truly reverent guess at the mode of 
,god's immanence in nature4 ,this       
conception won the favor of ,christian  
philosophers in the ,middle ,ages1 and1 
indeed1 was adopted or adapted by  the  
angelic ,doctor ,aquinas himself1 the   
foremost of ecclesiastical and          
scholastic metaphysicians4 ,the         
psychology of the ,kabbalah1 even its   
treatment of the soul's prexistence     
before union with the body1 found  many 
advocates among ,gentile and even       
,christian philosophers4    ,we are     
therefore led to the conclusion that the

 ,kabbalah is by far the  most exalted1 
the most profound and the most          
interesting of all that mass  of        
traditional literature which comprises1 
among other writings1 such  remains as  
the ,targums and the ,talmud4    ,a     
study of ,hebrew literature would indeed
 be incomplete unless it included  the  
,talmud4    8,talmud0 in ,hebrew means  
8,doctrine10 and this strange work must 
be looked  upon as a practical handbook1
 intended for the ,jews who1 after the  
downfall of ,jerusalem and the          
,dispersion1 found that most of the ,law
 had  to be adjusted to new             
circumstances1 in which the institution 
of  sacrifices and propitiatory         
offerings had been practically          
abolished4 ,the  ,talmud contains the   
decisions of ,jewish doctors of many    
generations on  almost every single     
question which might puzzle the         
conscience of a  punctilious ,jew in    
keeping the ,law under the altered      
conditions of the  nation4 ,the basis of

 the ,talmud is the ,mishna1 i4e41 an   
explanation of  the text of the ,mosaic 
laws1 and their application to new cases
 and  circumstances4 ,the ,mishna has   
been well described by the illustrious  
,spanish ,jew1 ,maimonides1 who in the  
twelfth century published it at         
,cordova1 with a preface1 in which he   
says3 8,from ,moses1 our teacher1 to    
our holy rabbi1 no one has united in a  
single body of doctrine what was        
publicly taught as the oral law2 but in 
every generation1 the chief of the      
tribunal1 or the prophet of his day1    
made memoranda of what he had heard     
from his predecessors and instructors1  
and communicated it orally to the       
people4 ,in like manner each individual 
committed to writing1 for his own  use  
and according to the degree of his      
ability1 the oral laws and the          
information he had received respecting  
the interpretation of the ,bible1  with 
the various decisions that had been     
pronounced in every age and  sanctified 

by the authority of the great tribunal4 
,such was the form of  proceeding until 
the coming of our ,rabbi the ,holy1 who 
first collected all  the traditions1 the
 judgments1 the sentences1 and the      
expositions of the  law1 heard by       
,moses1 our master1 and taught in each  
generation40    ,the ,mishna itself in  
turn became the subject of a series of  
comments and  elucidations1 which formed
 what was called the ,gemara4 ,the text 
of the  original ,hebrew scripture was  
abandoned1 and a new crop of casuistical
  quibbles1 opinions and decisions rose 
like mushrooms upon the text of the     
,mishna1 and from the combination of    
text and ,gemaraic commentary was       
formed that odd1 rambling1 and sometimes
 perplexing work1 8wonderful  monument  
of human industry1 human wisdom and     
human folly10 which we know  as the     
,talmud4 ,the book is compounded of all 
materials1 an encyclopdia of  history1  
antiquities and chronology1 a story     
book1 a code of laws and  conduct1 a    

manual of ethics1 a treatise on         
astronomy1 and a medical  handbook2     
sometimes indelicate1 sometimes         
irreverent1 but always  completely and  
persistently in earnest4 ,its trifling  
frivolity1 its  curious prying into     
topics which were better left alone1 the
 occasional  beauty of its spiritual and
 imaginative fancies1 make it one of the
 most  remarkable books that human wit  
and human industry have ever compiled4  
,the selections which we print in this  
volume are from the ,mishna1 and form   
part of the ,sedarim1 or orders2 in them
 are given minute directions as to  the 
ceremonial practice of the ,jewish      
religion4    ,the treatise on           
8,blessings0 speaks of daily prayers and
 thanksgiving4 ,it  is most minute in   
prescribing the position of the body1   
and how the voice  is to be used in     
prayer4 ,it specifies the prayers to be 
said on seeing  signs and wonders1 on   
building a house1 on entering or leaving
 a city2 and  how to speak the name of  

,god in social salutations4 ,that on the
  8,sabbatical ,year0 is a discourse on 
agriculture from a religious point of   
view4 ,the ,sabbatical year among the   
,hebrews was every seventh year1 in     
which the land was to be left fallow and
 uncultivated1 and all debts were  to be
 remitted or outlawed4 ,provision is    
made in this section for doing  certain 
necessary work1 such as picking and     
using fruits which may have  grown      
without cultivation during the          
,sabbatical year1 with some notes on    
manuring the fields1 pruning trees and  
pulling down walls4 ,very  interesting  
is the section which deals with 8,the   
,sabbath ,day40 ,the most  minute and   
exhaustive account is given of what may 
and what may not be  done on the seventh
 day4    ,the treatise on 8,the ,day of 
,atonement0 deals with the preparation  
and  deportment of the high-priest on   
that day4 ,that on 8,the ,passover0     
treats  of the ,lamb to be sacrificed1  
of the search for leaven1 so that none  

be  found in the house1 and of all the  
details of the festival4 8,measurements0
  is an interesting and valuable account
 of the dimensions of the ,temple at    
,jerusalem4 8,the ,tabernacle0 deals    
with the ritual worship of the ,jews    
under the new conditions of their exile 
from ,palestine4    ,all of these       
treatises show the vitality of ,jewish  
religion in ,europe1  under the most    
adverse circumstances1 and illustrate   
the place which the  ,talmud must have  
occupied in ,jewish history1 as         
supplying a religious  literature and a 
code of ritual and worship which kept   
,judaism united1  even when it had      
become banished and dissociated from    
,palestine1  ,jerusalem1 and the        
,temple4            ,,selections ,,from 
,,the ,,talmud                          
,translated by ,joseph ,barclay1        
,,ll4,d4          ,translator's         
,introduction      ,the ,talmud         
7teaching7 comprises the ,mishna and the
 ,gemara4 ,the ,mishna  78learning0 or  

8second law07 was1 according to ,jewish 
tradition1 delivered  to ,moses on      
,mount ,sinai4 8,rabbi ,levi1 the son of
 ,chama1 says1 ,rabbi ,simon1  the son  
of ,lakish1 says1 what is that which is 
written1 #8,i will give thee  tables of 
stone1 and a law and commandments which 
,i have written1 that  thou mayest teach
 them'87#a7 ,the ,tables are the ten    
commandments2 the ,law  is the written  
law2 and the commandment is the ,mishna2
 #8which ,i have  written' means the    
prophets and sacred writings2 #8that    
thou mayest teach  them' means the      
,gemara4 ,it teaches us that they were  
all given to ,moses  from ,mount        
,sinai40 ,from ,moses the ,mishna was   
transmitted by oral tradition  through  
forty 8,receivers10 until the time of   
,rabbi ,judah the ,holy4 ,these         
,receivers were qualified by ordination 
to hand it on from generation to        
generation4 ,abarbanel and ,maimonides  
disagree as to the names of these       
,receivers4 ,while the ,temple still    

stood as a centre of unity to the       
nation1 it was considered unlawful to   
reduce these traditions to writing4     
,but when the ,temple was burned1 and   
the ,jews were dispersed among other    
peoples1 it was considered politic to   
form them into a written code1 which    
should serve as a bond of union1 and    
keep alive the spirit of patriotism4    
,the ,jewish leaders saw the effect of  
,constitutions and ,pandects in         
consolidating nations--the advantage of 
written laws over arbitrary  decisions4 
,numberless precedents of case law1     
answering to our common law1  were      
already recorded3 and the teachings of  
the ,hebrew jurisconsults1 or           
8,responsa prudentium0 which were held  
to be binding on the people1 had  been  
preserved from former ages4    ,all     
these traditions ,rabbi ,judah the ,holy
 undertook to reduce into one  digest4  
,and this laborious work he completed   
about ,a4,d4 #aij1 or more than  a      
century after the destruction of        

,jerusalem by ,titus4 ,rabbi ,judah was 
born on the day that ,rabbi ,akibah     
died4 ,solomon is said to have foretold 
the event3 8,one sun ariseth1 and one   
sun goeth down40 ,akibah was the        
setting and ,judah the rising sun4 ,the 
,mishna of ,rabbi ,judah1 afterward     
revised by ,abba ,areka in ,sura1 is the
 text of the ,babylon ,talmud4 ,the     
commentaries written on this text by    
various ,rabbis in the neighborhood of  
,babylon1 until the close of the fifth  
century1 are called the ,gemara         
7completion71 and are published in      
twelve folio volumes1 called the        
,babylon ,talmud--the ,talmud most      
esteemed by the ,jews4 ,the ,jerusalem  
,talmud  contains commentaries written  
partly by ,rabbis in ,jamnia and partly 
in  ,tiberias1 where they were completed
 by ,rabbi ,jochanan in the beginning of
  the fourth century4 ,as now published 
it has only four out of the six  orders 
or books of the ,mishna1 with the       
treatise ,niddah from the sixth4 ,in    

the time of ,maimonides it contained    
five orders4 ,on twenty-six treatises   
it has no ,gemara1 though in the        
treatise on shekels the ,gemara of      
,jerusalem is used for the ,babylon     
,talmud4 ,the six books of the ,mishna  
are  subdivided into sixty-three        
treatises1 in the following manner3     
,book ,i    ,this book1 called ,order of
 ,seeds1 contains the following         
treatises3    #a4 8,blessings10 together
 with prayers and thanksgivings1 with   
the times  and places in which they are 
to be used4    #b4 8,a ,corner of a     
,field0 7,lev4 xxiii4 #bb2 ,deut4 xxiv4 
#ai7 treats of the  corners of the field
 to be left for the poor to glean       
them--the forgotten  sheaves1 olives1   
and grapes--and of giving alms1 etc4    
#c4 8,doubtful0 treats of the doubt     
about the tithes being paid1 as the     
,jews  were not allowed to use anything 
without its being first tithed4    #d4  
8,diversities0 7,lev4 xix4 #ai2 ,deut4  
xxii4 #i-aa7 treats of the unlawful     

mixing or joining together things of a  
different nature or kind--of sowing     
seeds of a different species in one     
bed--grafting a scion on a stock of a   
different kind1 suffering cattle of     
different kinds to come together4    #e4
 8,the ,sabbatical ,year0 7,exod4 xxiii4
 #aa2 ,lev4 xxv4 #d7 treats of the laws 
which regulated the land as it lay      
fallow and rested4    #f4 8,heave       
,offerings0 7,num4 xviii4 #h7 treats of 
separating the heave  offering--who may 
eat it1 and who may not eat of it--of   
its pollutions1 etc4    #g4 8,the ,first
 ,tithes0 7,lev4 xxvii4 #cj2 ,num4      
xviii4 #bh7 treats of the law  of tithes
 for the priests4    #h4 8,the ,second  
,tithes0 7,deut4 xiv4 #bb2 xxvi4 #ad7   
treats of those which  were to be       
carried to ,jerusalem and there eaten1  
or to be redeemed and the  money spent  
in ,jerusalem in peace offerings4    #i4
 8,cake of ,dough0 7,num4 xv4 #bj7      
treats of setting apart a cake of dough 
for the priests2 also1 from what kind of

 dough the cake must be separated4      
#aj4 8,uncircumcised ,fruit0 7,lev4 xix4
 #bc7 treats of the unlawfulness of     
eating the fruit of any tree till the   
fifth year4 ,the first three years it   
is uncircumcised2 the fourth year it is 
holy to the ,lord2 the fifth year  it   
may be eaten4    #aa4 8,first ,fruits0  
7,exod4 xxiii4 #ai2 ,deut4 xxvi4 #a7    
treats of what fruits  were to be       
offered in the ,temple1 and in what     
manner2 also of the baskets  in which   
they were to be carried4    ,book ,,ii  
,the ,order ,of ,the ,festivals3    #a4 
8,sabbath0 treats of the laws relating  
to the seventh day4    #b4 8,mixtures10 
or combinations1 treats of the extension
 of boundaries1  whereby all the        
inhabitants of the court1 or entry1     
where the mixture is  made1 are counted 
as one family inhabiting one domicile2  
and are therefore  allowed to carry     
victuals from one house to another4 ,it 
also treats of the  mixtures for a      
,sabbath day's journey1 whereby the     

distance may be extended  for an        
additional #b1jjj cubits4    #c4        
8,passovers0 treats of all rites and    
ceremonies relating to the ,paschal     
,lamb4    #d4 8,shekels0 7,exod4 xxx4   
#ac7 treats of the half shekel1 which   
every ,jew1  rich or poor1 was obliged  
to pay every year to the daily          
sacrifice4    #e4 8,day of ,atonement0  
treats of the solemnities peculiar to   
it4    #f4 8,tabernacles0 teaches how   
they are to be built1 and how to be     
used4    #g4 8,the ,egg ,laid on a      
,festival0 treats of the works which may
 or may not  be done on any of the      
festivals1 which are called days of holy
  convocation1 on which no servile work 
may be done4    #h4 8,new ,year0 treats 
of the laws and solemnities of the feast
 of the ,new  ,year1 as also of the     
feasts of the ,new ,moons4    #i4       
8,fasts0 treats of the various fasts    
throughout the year4    #aj4 8,the      
,roll0 treats of the feast of ,purim1   
and gives instructions how  and in what 

manner the ,book of ,esther and other   
,lessons are to be read4  ,the ,gemara  
directs ,jews to get so drunk on this   
feast1 that they cannot  discern the    
difference between 8,blessed be         
,mordecai and cursed be ,haman10  and   
8,cursed be ,mordecai and blessed be    
,haman40    #aa4 8,minor ,feasts0 treats
 of the works that may and that may not 
be  lawfully done on the #b;d1 #c;d1    
#dth1 #eth1 and #fth days1 when the     
first and  seventh are holy2 these      
intermediate days being lesser          
festivals4    #ab4 8,sacrifices on      
,festivals0 treats of the three great   
festivals1 when  all the males were     
obliged to appear before the ,lord1 and 
of the  sacrifices which they were to   
bring4 ,it also lays down rules for the 
dissolution of vows1 which it says 8are 
like mountains hanging on a hair1  for  
the text is slender and the             
constitutions many40    ,book ,,iii     
,on ,women3    #a4 8,brother's ,widow0  
7,deut4 xxv4 #e-aa7 treats of the law   

obliging a  brother to marry the relict 
of his deceased brother2 also1 when the 
obligation is to take place1 and the    
ceremonies to be used at its            
performance4    #b4 8,marriage          
,settlements0 treats of dowries and     
women who happen to obtain  estates1    
either real or personal4 ,from this     
tract the baptism of infant  proselytes 
can be proved4    #c4 8,vows0 7,num4    
xxx4 #d-af7 shows when vows are binding 
and when null and  void4 ,when a married
 woman makes a vow the husband can      
confirm or annul  it4 ,this tract points
 out what vows fall under his cognizance
 and what do  not4    #d4 8,the         
,nazarite0 7,num4 vi4 #ba7 treats of the
 laws relating to the  different sorts  
of ,nazarites4    #e4 8,trial of        
,jealousy0 7,num4 v4 #aa-ca7 treats of  
the mode of trial and  punishment of    
criminals4 ,men may go home to their    
wives from voluntary  wars1 but not from
 wars of command4 ,this tract shows the 
miserable state  of the ,jews at the    

destruction of the second ,temple1 and  
at the future  advent of the ,messiah4  
#f4 8,divorces0 treats of the laws      
relating to divorces1 also the          
formalities to be observed both before  
and after they are given4 ,a man may    
divorce his wife if she spoil his broth1
 or if he find another more  handsome4  
#g4 8,betrothing0 treats of the laws of 
espousals and some other previous  rites
 of marriage4 ,it commands sons to be   
taught suitable trades4 ,it  states that
 all ass-drivers are wicked1            
camel-drivers are honest1 sailors  are  
pious1 physicians are destined for hell1
 and butchers are company for  ,amalek4 
,book ,,iv    ,on ,damages3    #a4      
8,first ,gate10 so called because in the
 ,east law is often administered  in the
 gateway of a city4 ,it treats of all   
such damages as may be received  from   
man or beast4 ,it assesses damages done 
by a beast according to the  benefit    
which the beast receives4 ,if it eat a  
peck of dates its owner  would be fined 

for a peck of barley1 as dates are not  
more nourishing for  a beast than       
barley4    #b4 8,the ,middle ,gate0     
treats of laws of usury and trusts1 of  
letting out on  hire1 of landlord and   
tenant1 etc4    #c4 8,last ,gate0 treats
 of the laws of commerce and            
co-partnership1 of  buying and selling1 
of the laws of inheritance and the right
 of  succession4    #d4 8,sanhedrin0    
treats of the great national senate4    
#e4 8,stripes0 treats of false          
witnesses1 of the law of the forty      
stripes  save one1 of those who were    
bound to fly to the cities of refuge4   
#f4 8,oaths0 explains the laws for      
administering oaths2 when an oath is to 
be admitted between contending parties  
who are qualified to take them4 ,in     
,hilchoth ,eduth4 ix4 #a it is taught   
that ten sorts of persons are           
disqualified--women1 slaves1 children1  
idiots1 deaf persons1 the blind1 the    
wicked1 the despised1 relations1 and    
those interested in their evidence4     

#g4 8,evidences0 are a collection of    
many important decisions gathered from  
the testimonies of distinguished        
,rabbis4 ,it is observable that the     
decisions of the ,school of ,shammai are
 more rigorous than those of the        
,school of ,hillel1 from whence it is   
inferred that the former adhered more   
closely to ,scripture1 the latter to    
tradition4 ,the former were the         
,scribes1 and are now represented by the
 ,karaites1 who reject the ,talmud4     
#h4 8,idolatry10 or the worship of stars
 and meteors1 treats of the way to      
avoid this grievous sin4    #i4 8,the   
,fathers0 contains a history of those   
who handed down the ,oral ,law1  also   
many maxims and proverbs4    #aj4       
8,punishment0 treats of the punishment  
of those disobedient to the  ,sanhedrin 
7,deut4 xvii4 #h-aa74    ,book ,v    ,on
 ,holy ,things3    #a4 8,sacrifices0    
treats of the nature and quality of the 
offerings2 the  time1 the place1 and the
 persons1 by whom they ought to be      

killed1  prepared1 and offered4    #b4  
8,meat ,offerings0 treats of the flour1 
oil1 and wine1 and the wave  loaves4    
#c4 8,unconsecrated ,things0 treats of  
what is clean and unclean1 of not       
eating the sinew that shrank1 and not   
killing the dam and her young in one    
day 7,deut4 xxii4 #f74    #d4 8,first   
,born0 treats of their redemption by    
money1 and their being  offered in      
sacrifice2 also of the tithes of all    
manner of cattle4    #e4 8,estimations0 
7,lev4 xxvii4 #b7 treats of the way in  
which things devoted  to the ,lord are  
to be valued in order to be redeemed for
 ordinary use2  also1 how a priest is to
 value a field which a person has       
sanctified4    #f4 8,cutting ,off0      
treats of offenders being cut off from  
the ,lord4    #g4 8,exchanges0 7,lev4   
xxvii4 #aj1 #cc7 treats of the way      
exchanges are to be  effected between   
sacred things4    #h4 8,trespass0 7,num4
 v4 #f1 #h7 treats of things partaking  
of the nature of  sacrilege4 ,it asserts

 that if a man take away a consecrated  
stone or beam  he commits no trespass4  
,if he give it to his companion he      
commits a  trespass1 but his companion  
commits none4 ,if he build it into his  
house he  commits no trespass till he   
lives in the house long enough to gain  
the  value of a half-farthing4 ,if he   
take away a consecrated half-farthing he
  commits no trespass4 ,if he give it to
 his companion he commits a trespass1   
but his companion commits none4 ,if he  
give it to a bath-keeper he commits  a  
trespass though he does not bathe1      
because the bath-keeper says to him1    
8,see1 the bath is open1 go in and      
bathe40    #i4 8,the ,daily ,sacrifice0 
treats of the morning and evening       
offerings4    #aj4 8,the ,measurements0 
treats of the measurements of the       
,temple4    #aa4 8,birds' ,nests0 treats
 of the mistakes about doves and beasts 
brought  into the ,temple for sacrifice4
    ,book ,,vi    ,on ,purifications3   
#a4 8,vessels0 treats of those which    

convey uncleanness 7,lev4 xi4 #cc74     
#b4 8,tents0 7,num4 xix4 #ad7 treats of 
tents and houses retaining  uncleanness1
 how persons who enter them become      
unclean1 and how they are  to be        
cleansed4    #c4 8,plagues of ,leprosy0 
treats of leprosy of men1 garments1 or  
dwellings1  how their pollution is      
conveyed1 and how they are to be        
purified4    #d4 8,the ,red ,heifer0    
directs how she is to be burned1 and how
 her ashes are  to be used in purifying4
    #e4 8,purifications0 teaches how    
purifications are to be effected4    #f4
 8,pools of ,water0 7,num4 xxxi4 #bc7   
treats of their construction1 and the   
quantity of water necessary for         
cleansing4    #g4 8,separation0 of      
women4    #h4 8,liquors0 that dispose   
seeds and fruits to receive pollution   
7,lev4 xi4  #ch74    #i4 8,issues0 that 
cause pollution4    #aj4 8,baptism0 on  
the day of uncleanness 7,lev4 xxii4 #f74
    #aa4 8,hands0 treats of the washing 
of hands before eating bread1 though dry

  fruits are allowed to be eaten without
 such washing4    #ab4 8,stalks of      
,fruit which convey ,uncleanness0 treats
 of fruits growing  out of the earth1   
which have a stalk and no husk4 ,they   
can be polluted and  can pollute1 but   
may not be compounded with anything that
 was unclean  before4 ,if they have     
neither stalks nor husks they neither   
can be polluted  nor can they pollute4  
,it also treats of the hair and wool    
that grows on  some fruits1 and the     
beards of barley1 etc4    ,from the six 
books or 8,orders0 the ,jews call the   
,babylon ,talmud by the pet  name of    
8,shas0 7six74 ,the language in which it
 is written is ,hebrew  intermingled    
with ,aramaic1 ,chaldee1 ,syriac1       
,arabic1 ,greek1 and ,latin  words4 ,the
 ,gemara was first begun by ,rabban     
,judah's two sons1 ,rabbi  ,gamaliel and
 ,rabbi ,simeon4 ,it was vigorously     
carried on by ,rabbi ,ash in  ,sura1 a  
town on the ,euphrates1 from #cfe ,a4,d4
 to #dbe4 ,he divided the ,mishna  into 

its sixty-three treatises1 and every    
half-year summoned his disciples  and   
assigned to them two fresh portions of  
the ,law and two of the ,mishna4  ,at   
each meeting their remarks on these     
portions were discussed1 and if         
approved were incorporated into the     
,gemara4 ,rabbis ,zabid1 ,gebhia        
,rychuma1  and ,semo of                 
,pumbedaitha27#b7 and ,rabbis ,marimer1 
,adda bar ,abbin1 ,nachman  bar ,huno1  
and ,touspho1 presidents of the schools 
of ,sura1 labored for its  advancement2 
and it was finally completed by ,rabbi  
,abino 7,rabbina71 and  sealed by ,rabbi
 ,jos about #dih ,a4,d4 ,he was the last
 of the 8,dictators40  ,those who lived 
after him were called 8,opinionists10 as
 they did not  dictate any doctrines2   
but only deduced opinions from what had 
already  been settled in the canon of   
the ,talmud4 ,the ,opinionists were     
succeeded by  the ,sublime ,doctors1 who
 were in turn replaced by the ordinary  
,rabbis4 ,in  addition to the ,talmud   

there has been handed down a vast amount
 of ,jewish  learning1 such as the      
,bereitha1 the ,tosephtoth or           
appendices1 the ,mechilta  or traditions
 unknown to ,rabbi ,judah the ,holy1 and
 the commentaries ,sifra  and ,sifre4   
,of these the ,jews regard the ,bereitha
 as second to the ,mishna4  8,the mark  
of ,bereitha is #8the sages learned1' or
 #8it is once learned1' or  #8it is     
learned in another one4' ,and everything
 which is not disputed of  all these    
things is an established decision4 ,and 
whatever is disputed goes  according to 
the concluded decision4 ,what is        
disputed in the ,bereitha1  which is not
 questioned in the ,mishna1 the decision
 is according to the  ,mishna4 ,what is 
disputed in the ,mishna1 and not        
questioned in the  ,bereitha1 is not to 
be decided according to the ,bereitha4  
,and thus it is  said1 #8,if ,rabbi     
,judah the ,holy did not teach it1      
whence could ,rabbi ,chayya  know it8'  
,the exception is1 that when the        

decision of ,rabbi ,eliezer1 the  son of
 ,jacob1 is given1 it is regarded as    
equal to the ,mishna4 ,in #ajb          
questions the decision is always with   
him40    ,the period during which both  
the ,jerusalem and ,babylon ,talmuds    
were  compiled was a season of          
comparative peace for the ,jews4 ,from  
the death of  ,rabbi ,judah the ,holy   
until ,constantine ascended the throne  
the schools in  ,tiberias were          
unmolested4 ,judah was succeeded in the 
,patriarchate by  ,gamaliel2 and he in  
turn gave way to ,judah the second4     
,being inferior in  learning to some of 
his own ,rabbis1 the splendor of his    
,patriarchate was  eclipsed by the      
superior talents of ,simon ,ben ,laches 
and ,rabbi ,jochanan4  ,from that time  
the ,patriarchate gradually sank in     
estimation1 till the  struggles for     
unlimited power1 and the rapacity of the
 ,rabbis1 brought the  office into      
contempt1 and caused the ,emperor       
,honorius in one of his laws  to brand  

them as 8,devastators40 ,still1 with a  
loyal affection to the race  of ,israel1
 the ,jews1 wherever scattered in the   
,west1 looked to ,tiberias as  their    
,zion1 and willingly taxed themselves   
for the support of its  ,rabbinical     
schools4 ,the ,jews in the ,east        
regarded the ,prince of the  ,captivity 
or ,patriarch of ,babylon as their      
centre and chief4 ,he rose to  power    
between the abandonment of the          
,mesopotamian provinces by ,hadrian and 
the rise of the ,persian kingdom4 ,he   
presided over his subjects with         
viceregal power and a splendid court4   
,rabbis were his satraps1 and the  wise 
and learned his officers and            
councillors4 ,wealth flowed in upon his 
people1 who were engaged in every kind  
of commerce4 ,one of his merchants  in  
,babylon was said to have had #a1jjj    
vessels on sea and #a1jjj cities on     
shore4 ,there was for a time a spirit of
 rivalry between the spiritual  courts  
of ,tiberias and ,babylon4    ,on one   

occasion there was an open schism about 
the calculation of the  ,paschal feast4 
,the struggle for supremacy took place  
when ,simon1 son of  ,gamaliel1 who     
claimed descent from ,aaron1 was        
,patriarch of ,tiberias1 and  ,ahia1 who
 claimed descent from ,king ,david1 was 
,prince of the ,captivity4  ,his two    
most learned men were ,hananiah1 the    
rector of ,nahar-pakod1 and  ,judah1 son
 of ,bethuriah4 ,to humble these men was
 the aim of ,simon4  ,accordingly he    
sent two legates with three letters to  
,babylon4 ,the first  letter was given  
to ,hananiah4 ,it was addressed1 8,to   
your holiness40  ,flattered by the      
title1 he politely asked the reason of  
their visit4 8,to  learn your system of 
instruction40 ,still more gratified1 he 
paid them  every attention4 ,availing   
themselves of their advantage1 the      
legates used  every effort to undermine 
his teaching and lessen his authority4  
,hananiah1  enraged by their conduct1   
summoned an assembly1 and denounced     

their  treachery4 ,the people cried out1
 8,that which thou hast built1 thou     
canst  not so soon pull down2 the hedge 
which thou hast planted1 thou canst not 
pluck up without injury to thyself40    
,hananiah demanded their objections to  
his teaching4 ,they answered1 8,thou    
hast dared to fix intercalations and    
new moons1 by which nonconformity has   
arisen between ,babylon and             
,palestine40 8,so did ,rabbi ,akiba10   
said ,hananiah1 8when in ,babylon40     
8,akiba10 they replied1 8left not his   
like in ,palestine40 8,neither10 cried  
,hananiah1 8have ,i left my equal in    
,palestine40 ,the legates then produced 
their second letter1 in which it was    
written1 8,that which thou hast left a  
kid is grown up a strong horned goat40  
,hananiah was struck dumb4 ,rabbi       
,isaac1 one of the legates1 ran1 and    
mounted the reading desk4 8,these10     
said he1 calling them out aloud1 8are   
the holy days of ,god1 and these the    
holy days of ,hananiah40    ,the people 

began to murmur4 ,rabbi ,nathan1 the    
second legate1 arose1 and  read the     
verse of ,isaiah1 8,out of ,zion shall  
go forth the ,law1 and the  word of the 
,lord from ,jerusalem40 ,then in a      
mocking voice1 8,out of ,babylon  shall 
go forth the ,law1 and the ,word of the 
,lord from ,nahor-pakod40 ,the          
congregation was in an uproar4 8,alter  
not the word of ,god0 was the  universal
 shout4 ,the legates then produced the  
third letter1 threatening               
excommunication to all who would not    
obey their decrees4 ,they further  said1
 8,the learned have sent us1 and        
commanded us to say1 if he will  submit1
 well2 if not1 utter at once the        
,cherem47#c7 ,also set the choice       
before our brethren in foreign parts4   
,if they will stand by us1 well2 if     
not1 let them ascend their high places4 
,let ,ahia build them an altar1 and     
,hananiah 7a ,levite7 sing at the       
sacrifice1 and let them at once set     
themselves apart1 and say1 #8,we have no

 portion in the ,god of ,israel4' 0     
,from every side the cry arose1 8,heaven
 preserve us from heresy2 we have  still
 a portion in the ,israel of ,god40 ,the
 authority of ,tiberias was then        
recognized as supreme4 ,but when        
,babylon was afterward politically      
severed  from the ,roman power in the   
,west1 and fell to the ,persians1 the   
,prince of  the ,captivity represented  
the ,jews of the ,east as their         
independent head4    ,the canon of the  
,talmud was closed in a season of       
opulence and repose4  ,this scene1      
however1 speedily changed4 ,gloomy and  
dark days were followed  by a storm of  
persecution from the ,persian kings1    
,yesdigird and ,firuz 8the  tyrant40    
,when their schools were closed1 the    
,jews clung more closely to  the ,talmud
 than before4 ,although never formally  
adopted by any general  council1 all    
orthodox ,jews embraced it as supplying 
a want which they  felt4 ,and they have 
adhered to it through long and dreary   

centuries1  despite the rack and fire of
 the ,inquisitor1 and the contempt and  
scorn of  a hostile world4 ,the ,talmud 
has been periodically banned1 and often 
publicly burned1 from the age of the    
,emperor ,justinian till the time of    
,pope ,clement ,,viii4 ,in the year     
#aefi the famous ,jewish library in     
,cremona  was plundered1 and #ab1jjj    
copies of the ,talmud and other ,jewish 
writings  were committed to the flames4 
,the first to demand for it toleration  
and  free inquiry was ,reuchlin4 ,he    
declared that he must oppose the        
destruction  of 8a book written by      
,christ's nearest relations40 ,before   
him1 ,haschim ,,ii1  ,caliph of ,cordova
 in the close of the tenth century1 had 
ordered it to be  translated into       
,arabic4 ,this was done by ,rabbi       
,joseph1 the son of ,rabbi  ,moses1     
surnamed 8clad in a sack10 because he   
was thus meanly clad when his  great    
talents were discovered4    ,the study  
of the ,talmud has the most fascinating 

influence over the ,jewish  mind1 and if
 the latter is to be comprehended1 the  
teaching which moulds  it must be       
clearly understood4 8,everyone10 say the
 ,jews1 8is bound to  divide the time of
 his study into three parts--one-third  
is to be devoted  to the written law1   
one-third to the ,mishna1 and one-third 
to ,gemara40 ,to  understand it in      
accordance with the thirteen rules of   
interpretation1 it  takes a study of    
seven hours a day for seven years4 ,they
 also say that it  is lawful to rend a  
man ignorant of the ,talmud 8like a     
fish40 ,israelites  are forbidden to    
marry the daughter of such a one1 as    
8she is no better  than a beast40    ,to
 obviate arguments furnished by its own 
statements against itself1 its          
adherents make a distinction between its
 decisions1 its directions1 and  its    
legendary or romance part1--a           
distinction fatal to its claim of       
equality with ,holy ,scripture4 ,for    
this legendary part some of the ancient 

,rabbis had but little respect4 ,rabbi  
,joshua1 son of ,levi1 says1 8,he who   
writes it down will have no part in the 
world to come2 he who explains it  will 
be scorched40 ,maimonides also says1    
8,if one of the many foolish  rabbis    
reads these histories and proverbs1 he  
will find an explanation  unnecessary1  
for to a fool everything is right1 and  
he finds no difficulty  anywhere4 ,and  
if a really wise man reads them1 there  
will be but two ways  in which he will  
consider them4 ,if he takes them in     
their literal sense  and thinks them    
bad1 he will say1 ,this is foolishness1 
and in so doing he  says nothing at all 
against the foundation of the faith40   
,the ,school of  ,shammai1 who lived    
before ,christ1 and the ,school of      
,hillel1 who lived till  eight7#d7 years
 after ,his birth1 are brought forward  
as contradictory in  their decisions4   
,like ,christian leaders in later times1
 they strove to  exceed each other in   
learning and pride4 ,hillel1 called also

 the second  ,ezra1 was born in         
,babylon4 ,his thirst for learning drove
 him to ,jerusalem4  ,he was so poor he 
could not fee the porter of the college4
 ,so he used to  listen at the window4  
,one bitter winter's night he became    
insensible from  cold1 and the snow     
falling fast covered him up4 ,the       
darkened window called  the attention of
 those inside to his form without4 ,he  
was then brought in1  and soon restored 
to life4 ,it is said that afterward 8he 
had eighty  scholars3 thirty of them    
were fit that the divine glory should   
rest upon  them1 as it did upon         
,moses--thirty others were worthy that  
the sun should  stand still for them1 as
 it did for ,joshua--and twenty were of 
a form  between40    ,by a sort of legal
 fiction both schools are supposed to be
 of equal  authority4 ,a ,bath ,kol7#e7 
or holy echo1 supplying the place of    
departed  ,urim and ,thummim1 and of    
oracles long since silent1 is related to
 have  established it4 8,there came     

forth a divine voice at ,jabneh and     
said1 ,the  words of the one and of the 
other are the words of the living ,god1 
but the  certain determination of the   
thing is according to the ,school of    
,hillel1  and whosoever transgresseth   
against the words of the ,school of     
,hillel  deserves death40 ,both schools 
were ,pharisees1 but the ,school of     
,shammai  was the straiter sect4 ,seven 
different shades of character have been 
attributed to the ,pharisees of that    
age3 there were those who served ,god   
from selfishness--those who did it      
gradually--those who avoided the sight  
of  women--saints in office--those who  
asked you to name some duty which they  
ought to perform--those who were pious  
from fear of ,god--and those who were   
pious from love of ,him4 ,popular       
opinion differed with regard to them4   
,some  said1 8,if only two men be saved1
 one must be a ,pharisee02 while others 
defined a ,pharisee to be 8one who      
wished to play the part of ,zimri1 and  

to  claim the reward of ,phinehas40 ,the
 great opponents of the ,pharisees were 
the ,sadducees1 who arose ,b4,c4 #cjj1  
and were followers of ,baithos and      
,sadok4 ,their rivals on the other side 
were the ,mehestanites1 who returned    
from the ,captivity versed in the       
doctrines of ,zoroaster--in astrology1  
and  in the influences of good and bad  
spirits4 ,to these might be added the   
,misraimites1 who studied the ,kabbala1 
specially in reference to the forms  of 
letters4 ,the letter ,koph1 for example1
 has its curved part severed from  its  
stem1 and thus teaches that 8the door of
 mercy is always open to the  penitent40
 ,the numerical value of the letters of 
,messiah and ,nachash  7serpent7 is the 
same1 and this teaches that 8the        
,messiah will overcome  the ,serpent40  
,the ,kabbalists believed nothing but   
what they 8received40 ,their teachers   
received from the prophets--the prophets
 received from angels--,david from  the 
,angel ,michael1 ,moses from ,metatron1 

,isaac from ,raphael1 ,shem from        
,yophiel--and the angels themselves from
 ,god4 ,the ,metatron is the connecting 
link between the ,divine ,spirit and the
 world of matter4 ,it resembles the     
,demiurgos of the ,gnostics4 ,it is the 
mystical expression for the ,being  that
 forms a union between ,god and nature1 
or1 as the ,zohar puts it1  between the 
8,king and the ,queen40 ,there were also
 the ,essenes1 who  allegorized the     
,law2 the ,hellenists1 who mixed it up  
with ,greek  philosophy2 the            
,therapeutists1 who thought supreme     
happiness to be  meditation2 the        
political ,herodians2 the ,zealots2 and 
other petty sects  who formed the great 
mass of the people1 and held either with
 or against  the two great schools4 ,the
 decisions of both schools are          
remarkable for  their concise brevity4  
,a phrase suggests many thoughts--a     
single word  awakes a whole train of    
reasoning4 ,a ,german writer has said of
 the ,mishna1  that 8it is a firmament  

of telescopic stars1 containing many a  
cluster of  light1 which no unaided eye 
has ever resolved40 ,some of its sayings
 are of  touching beauty4 ,such are the 
words of ,rabbi ,tarphon1 8,the day is  
short--the labor vast2--but the laborers
 are slothful1 though the reward is     
great1 and the ,master of the house     
presseth for despatch40 ,some of its    
sayings are extravagant--some are       
loathsome--and some are blasphemous4    
,but  mixed up as they are together1    
they form an extraordinary monument of  
8human industry1 human wisdom1 and human
 folly40    ,the ,talmud contains a     
system of casuistry in reference to the 
doctrines of  intention and legal       
uncleanness4 ,it proportions            
responsibility to the  amount of        
intention1 and thereby hands over tender
 consciences to the  control of the     
,rabbis4 ,it proportions legal          
uncleanness to every degree of  approach
 to the source1 or1 as it is called1    
8the father0 of uncleanness2  and this  

again renders necessary continual       
appeals to the decision of the  ,rabbis4
    ,predestination and free will are   
both taught4 8,everything is in the     
hands  of heaven1 except the fear of    
heaven40 8,all things are ordained of   
,god1  but men's actions are their own40
 ,when men wish to sin they are enjoined
  to go to a place where they are       
unknown1 and to clothe themselves in    
black  so as not to dishonor ,god       
openly4 ,hereditary sin was denied by   
the early  ,kabbalists1 but the later   
ones allow it4 ,they believe that all   
souls were  created in ,adam1 and       
therefore partake of his fall4 ,every   
kind of  philosophy known at the time of
 its compilation is more or less        
introduced  into the ,talmud1 and all   
more or less tinged with ,magian        
superstition4  ,from this superstition  
grew the mysticism of the ,jewish       
schools4 ,all the  arts and sciences1   
under some form or other1 are alluded   
to1 and  references to historical events

 abound in its pages4 ,when it is       
dangerous  to speak of them openly they 
are veiled under some figure known only 
to  the initiated4 ,some observations   
seem to anticipate future discoveries4  
,the ,antipodes are hinted at4 ,and the 
,jerusalem ,gemara says that ,alexander 
the ,great was represented as carrying a
 ball in his hand because he  believed  
the figure of the earth to be a sphere4 
,astronomy is fully  discussed4 ,the    
planets are 8moving stars40 ,mercury is 
8the star02 ,venus1  8splendor02 ,mars1 
8redness02 ,jupiter1 8rightness02       
,saturn1 8the ,sabbath  star40 ,the     
signs of the ,zodiac have the same names
 as are now used4 ,the  ,galaxy is 8the 
river of light40 ,comets are 8burning   
arrows40 ,and it is  said that when a   
comet passes through ,orion it will     
destroy the world4 ,a  certain          
,ishmaelite merchant is related to have 
invited ,rabba to come and  see where   
the heavens and the earth touched4      
,rabba took his bread basket  and placed

 it on the window while he prayed4 ,he  
afterward looked for it1  but it was    
gone4 ,he asked the ,ishmaelite1 8,are  
there thieves here80 8,no10  he replied1
 8but your basket has gone up in the    
revolving of the  firmament4 ,it will   
return if you wait till morning when the
 revolving of  the firmament returns    
where it was before40    ,astrology is  
treated as a science which governs the  
life of man4 ,the stars  make men wise4 
,the stars make them rich4 8,a man born 
on the first day of  the week will excel
 in only one quality4 ,he that is born  
on the second day  will be an angry man1
 because on that day the waters were    
divided4 ,he that  is born on the third 
day of the week will be rich and        
licentious1 because  on it the herbs    
were created4 ,he that is born on the   
fourth day will be  wise and of good    
memory1 because on that day the lights  
were hung up4 ,he  that is born on the  
fifth day will be charitable1 because on
 that day the  fishes and fowls were    

created4 ,he that is born on the        
,sabbath1 on the  ,sabbath he also shall
 die1 because on his account they       
profaned the great  ,sabbath day40      
,rabba bar ,shila says1 8,he shall be   
eminently holy40 ,rabbi  ,chanina says1 
8,the influence of the stars makes wise1
 the influence of the  stars makes rich1
 and ,israel is under the influence of  
the stars40 ,rabbi  ,jochanan says1     
8,israel is not under the influence of  
the stars4 ,whence is  it proved8       
#8,thus saith the ,lord1 ,learn not the 
way of the heathen1 and be  not dismayed
 at the signs of heaven1 for the heathen
 are dismayed at them'  7,jer4 x4 #b74  
,the heathen1 but not ,israel40 8,an    
eclipse of the sun is an  evil sign to  
the nations of the world2 an eclipse of 
the moon is an evil  sign to ,israel1   
for ,israel reckons by the moon1 the    
nations of the world  by the sun40 ,it  
is also said that ,saturn and ,mars are 
the baleful stars1  and whosoever begins
 a work1 or walks in the way1 when      

either of these two  is in the          
ascendant1 will come to sorrow4         
,astrology naturally leads to  amulets  
and charms4 ,amulets are divided into   
two classes1 approved and  disapproved4 
,an approved amulet is 8one that has    
cured three persons1 or  has been made  
by a man who has cured three persons    
with other amulets40    ,charms are     
abundantly provided against accidents4  
8,for bleeding of the  nose let a man be
 brought to a priest named ,levi1 and   
let the name ,levi be  written backward4
 ,if there be not a priest1 get a       
layman1 who is to write  backward #8,ana
 pipi ,shila bar ,sumki1' or #8,taam dli
 bemi ceseph1 taam dli  bemi pagam'2 or 
let him take a root of grass1 and the   
cord of an old bed1  and paper1 and     
saffron1 and the red part of the inside 
of a palm tree1 and  let him burn them  
together1 and let him take some wool1   
and twist two  threads1 and dip them in 
vinegar1 and roll them in ashes1 and put
 them  into his nose2 or let him look   

out for a stream of water which flows   
from  east to west1 and let him go and  
stand with one leg on each side of it1  
and let him take with his right hand    
some mud from under his left foot1  and 
with his left hand from under his right 
foot1 and let him twist two  threads of 
wool1 and dip them in the mud1 and put  
them into his nose40 ,if  a man be      
bitten by a mad dog he must die1 unless 
some remedy be found for  him4 8,abai   
says he must take the skin of a male    
adder1 and write upon it1  #8,i1 ,m1 the
 son of the woman ,n1 upon the skin of a
 male adder1 write  against thee1 ,kanti
 ,kanti ,klirus1 but some say1 ,kandi   
,kandi ,klurus1 ,lord  of ,hosts4 ,amen4
 ,selah4' ,let him also cast off his    
clothes1 and bury them  in a graveyard  
for twelve months of a year2 then let   
him take them up1 and  burn them in a   
furnace1 and let him strew the ashes at 
the parting of the  roads4 ,and during  
these twelve months let him only drink  
out of a brass  tube1 lest he see the   

phantom form of the demon1 and he be    
endangered4  ,this was done by ,abba1   
the son of ,martha--he is ,abba1 the son
 of ,manjumi4  ,his mother made him a   
tube of gold40    ,magic naturally      
follows from such teaching4 ,abba       
,benjamin says1 8,if leave  had been    
given to see the hurtful demons1 no     
creature could stand before  them40     
,abbai says1 8,they are more than we    
are1 and stand against us1 like  the    
trench round a garden bed40 ,rav ,huni  
says1 8,everyone has a thousand on  his 
left hand1 and ten thousand on his right
 hand40 ,rabba says1 8,the want  of room
 at the sermon is from them1 the wearing
 out of the ,rabbis' clothes  is from   
their rubbing against them1 bruised legs
 are from them40  8,whosoever wishes to 
know their existence1 let him take ashes
 passed  through a sieve1 and strew them
 in his bed1 and in the morning he will 
see  the marks of a cock's claws4       
,whosoever wishes to see them1 let him  
take  the inner covering of a black cat1

 the kitten of a first-born black cat1  
which is also the kitten of a           
first-born1 and let him burn it in the  
fire1  and powder it1 and fill his eyes 
with it1 and he will see them4 ,and let 
him pour the powder into an iron tube1  
and seal it with an iron signet1  lest  
they steal any of it1 and let him seal  
the mouth of it1 lest any harm  ensue4  
,rav ,bibi bar ,abbai did thus1 and he  
was harmed1 but the ,rabbis  prayed for 
mercy1 and he was healed40 ,arts of     
sorcery are attributed to  the ,rabbis4 
,they are represented as having the     
power to create both men  and melons4   
,one of them is said to have changed a  
woman into an ass1 and  ridden the ass  
to market1 when another sorcerer changed
 the ass again into  a woman4    ,this  
sorcery is traced to ,abraham1 who is   
said 7,gen4 xxv4 #f7 to have given  his 
sons gifts4 ,these gifts are stated to  
have been the arts of sorcery4  ,legends
 abound everywhere throughout the       
,talmud4 ,rabbi ,judah said1 ,rav  said1

 8,everything that ,god created in the  
world1 ,he created male and  female4    
,and thus he did with leviathan1 the    
piercing serpent1 and  leviathan the    
crooked serpent4 ,he created them male  
and female2 but if  they had been joined
 together they would have desolated the 
whole world4  ,what then did the ,holy  
,one do8 ,he enervated the male         
leviathan1 and slew  the female1 and    
salted her for the righteous in the time
 to come1 for it  is said1 #8,and ,he   
shall slay the dragon that is in the    
sea' 7,isa4 xxvii4  #a74 ,likewise1 with
 regard to behemoth upon a thousand     
mountains1 ,he  created them male and   
female2 but if they had been joined     
together they  would have desolated the 
whole world4 ,what then did the ,holy   
,one do8 ,he  enervated the male        
behemoth1 and made the female barren1   
and preserved her  for the righteous in 
the time to come4 ,that period is to be 
a season of  great feasting4 ,the liquor
 to be drunk will be apple-wine of more 

than  seventy years old4 ,the cup of    
,david alone will hold one hundred and  
twenty-one logs4 ,it is related that a  
,rabbi once saw in a desert a flock  of 
geese so fat that their feathers fell   
off1 and the rivers flowed in  fat4 ,he 
said to them1 #8,shall we have part of  
you in the world to come8'  ,one of them
 lifted up a wing and another a leg1 to 
signify the parts we  shall have4 ,we   
should otherwise have had all parts of  
these geese1 but  that their sufferings 
are owing to us4 ,it is our iniquities  
that have  delayed the coming of the    
,messiah1 and these geese suffer greatly
 by  reason of their excessive fat1     
which daily increases1 and will increase
  till the ,messiah comes40    ,rabba   
bar ,chama says that he once saw 8a bird
 so tall1 that its head  reached to the 
sky and its legs to the bottom of the   
ocean40 ,the water in  which it stood   
was so deep that a carpenter's axe which
 had fallen in  seven years before had  
not then reached the bottom4 ,he also   

saw 8a frog as  large as a village      
containing sixty houses40 ,this frog was
 swallowed up by  a serpent1 and this   
serpent in turn by a crow2 this crow    
flew1 and perched  upon a cedar1 and    
this cedar was as broad as sixteen      
wagons abreast4 ,there  is also an      
account of a fish which was killed by a 
worm4 ,this fish1 when  driven ashore1  
destroyed sixty cities1 and sixty cities
 ate of it1 and  sixty cities salted it1
 and with its bones the ruined cities   
were rebuilt4  ,stories are also told of
 fishes with eyes like the moon1 and of 
horned  fishes three hundred miles in   
length4 ,these stories are intended to  
confirm the text1 8,they that go down to
 the sea in ships1 that do business  in 
great waters2 these see the works of the
 ,lord and his wonders in the  deep0    
7,ps4 cvii4 #bc1 #bd74 ,to illustrate   
the statement of ,amos 7iii4 #h71 a     
story is told of a lion which one of the
 ,csars wished to see4 ,at #djj  miles  
distance he roared1 and the walls of    

,rome fell4 ,at #cjj miles he  again    
roared1 and all the people fell on their
 backs1 and their teeth fell  out1 and  
,csar fell off his throne4 ,csar then   
prayed for his removal to a  safer      
distance4    ,the ,talmud informs us    
that 8a young unicorn1 one day old1 is  
as large as  ,mount ,tabor40            
,consequently ,noah had great difficulty
 in saving an old one  alive4 ,he could 
not get it into the ark1 so he bound it 
by its horn to the  side of the ark4 ,at
 the same time ,og1 ,king of ,bashan    
7being one of the  antediluvians71 was  
saved by riding on its back4 ,we are    
further informed  that he was one of the
 giants who came from the intermarriage 
of angels  with the daughters of men4   
,his footsteps were forty miles long1   
and one of  his teeth served to make a  
couch for ,abraham4 ,when the           
,israelites came  against him under the 
command of ,moses1 he inquired the size 
of their  camp1 and hearing that it was 
three miles in extent he tore up a      

mountain  of that size1 to hurl it upon 
them4 ,grasshoppers were1 however1 sent 
to  bore holes in it1 so that it fell   
over his head on to his neck4 ,his teeth
  also grew and were entangled in the   
rocks1 as the ,psalmist says1 8,thou    
hast broken the teeth of the ungodly0   
7,ps4 iii4 #g74 ,he is also said to be  
identical with ,eliezer the servant of  
,abraham1 and to have been1 like        
,enoch1 translated to ,paradise4 ,this  
account1 however1 differs widely from   
the statements of the ,jerusalem ,targum
 on the ,book of ,numbers 7xxi4 #cd74   
,the ,talmud affirms that ,adam was made
 from dust of all parts of the earth2   
and that he was created with two faces1 
as it is written1 8,thou hast beset  me 
behind and before0 7,ps4 cxxxix4 #e74   
,the ,rabbis further state that he  was 
formed in two parts1 one male and one   
female4 ,his height before his  fall    
reached to the firmament1 but after his 
fall ,god put his hand upon  him1 and   
compressed him small4 ,in the tenth hour

 after he was made1 he  sinned2 and in  
the twelfth he was driven out of        
,paradise4 ,abraham is said  to have put
 ,sarah into a box when he brought her  
into ,egypt1 that none  should see her  
beauty4 ,at the custom-house toll was   
demanded4 ,abraham said  he was ready to
 pay4 ,the custom-house officers said1  
8,thou bringest  clothes40 ,he said1 8,i
 will pay for clothes40 ,they said1     
8,thou bringest  gold40 ,he said1 8,i   
will pay for gold40 ,they said1 8,thou  
bringest silk40 ,he  said1 8,i will pay 
for silk40 ,they said1 8,thou bringest  
pearls40 ,he said1  8,i will pay for    
pearls40 ,they said1 8,thou must open   
the box10 whereupon  her splendor shone 
over the whole land of ,egypt4          
,abraham1 it is also said1 had a        
precious stone hung around his throat1  
on  which when the sick looked they were
 healed4 ,some of the laws of ,sodom are
  also recorded3 8,whosoever cut off the
 ears of another's ass received the  ass
 till his ears grew again40 8,whosoever 

wounded another1 the man wounded  was   
obliged to pay him for letting his      
blood40 ,when the judges of ,sodom      
attempted to fine ,eliezer1 the servant 
of ,abraham1 because another man had    
wounded him1 he took up a stone and     
flung it at the judge4 ,he then bid the 
judge to pay the fine1 which was now due
 to him for letting his blood1 to  the  
man who had first wounded him4 ,there   
was a public bed in ,sodom1 and  every  
stranger was obliged to lie in it4 ,if  
his legs were too long for it1  they    
were cut off2 and if too short1 they    
were racked out to the proper  length4  
,when a traveller came1 each citizen1 to
 show his hospitality1 was  obliged to  
give him a coin with his name written   
upon it4 ,the traveller  was then       
deprived of bread2 and when he had died 
of starvation1 the  citizens came1 and  
each one took back his own money4 ,the  
,sodomites thus  kept up their character
 for liberality4    ,at the giving of   
the ,law the ,israelites stood at the   

lower part of the  mount 7,exod4 xix4   
#ag74 ,rabbi ,avidmi says1 8these words 
teach us that the  ,holy ,one1 blessed  
be ,he1 turned the mountain over them   
like a tub1 and  said to them1 #8,if ye 
will receive the ,law1 well2 but if not1
 there shall  be your grave4' 0 ,rabbi  
,joshua says1 8,as each commandment     
proceeded from  the mouth of the ,holy  
,one1 ,israel retreated twelve miles1   
and the  ministering angels led them    
back1 as it is said1 #8,the angels of   
the host  did flee apace'7#f7 7,ps4     
lxviii4 #ac74 ,do not read #8they fled' 
but #8they  led4' 0 ,rabbi ,eliezer1 the
 ,modite1 says1 that ,jethro 8heard the 
giving of  the ,law2 for when the ,law  
was given to ,israel ,his voice went    
from one end  of the world to the other1
 and all the nations of the world were  
seized  with trembling in their temples1
 and they repeated a hymn1 as it is     
said1  #8,in ,his temple doth everyone  
speak of ,his glory' 0 7,ps4 xxix4 #i74 
,the  question is asked1 8,why are the  

,gentiles defiled80 8,because they did  
not  stand on ,mount ,sinai1 for in the 
hour the serpent came to ,eve he        
communicated defilement1 which was      
removed from ,israel when they stood on 
,mount ,sinai40 ,rav ,acha1 the son of  
,rabbi1 said to ,rav ,ashai1 8,how then 
is  it with proselytes80 ,he answered1  
8,although they went not there1 their   
lucky star was there1 as it is written1 
#8,with him that standeth here  with us 
this day before the ,lord our ,god1 and 
also with him that is  not here with us 
this day' 0 7,deut4 xxix4 #ae74    ,in  
the hour that ,moses ascended up on high
 the ministering angels said  before    
,god1 8,o ,lord of the world1 what      
business has he that is born of  woman  
amongst us80 ,he answered1 8,he is come 
to receive the ,law40 ,they  replied1   
8,this desirable treasure1 which has    
been treasured up from the  six days of 
creation1 six hundred and seventy-four  
generations before the  world was       
created1 dost ,thou now wish to give it 

to flesh and blood8 what  is man that   
,thou art mindful of him8 and the son of
 man that ,thou visitest  him8 ,o ,lord1
 our ,lord1 how excellent is ,thy name  
in all the earth1 ,who  hast set ,thy   
glory above the heavens40 ,the ,holy    
,one said to ,moses1 8,return  them an  
answer40 ,he said1 8,o ,lord of the     
world1 ,i fear1 lest they burn me  with 
the breath of their mouth40 ,god said1  
8,lay hold on the throne of my  glory1  
and return them an answer2 for it is    
said1 #8,he that holdeth the  face of   
,his throne1 ,he spreadeth ,his cloud   
over him' 0 7,job xxvi4 #i74  ,rabbi    
,nahum says1 8,this means that the      
,almighty spread some of the glory  of  
the ,shechinah and ,his cloud over him40
 ,he then said1 8,lord of the  world1   
what is written in the ,law that ,thou  
art about to give me80 8,i am  the ,lord
 thy ,god1 that brought thee out of     
,egypt40 ,he then said1 8,did ye        
7angels7 ever go down into ,egypt and   
serve ,pharaoh8 why then should ye  have

 the ,law80 ,again1 8,what is written   
therein80 8,thou shalt have none  other 
,god40 ,he then asked them1 8,do ye then
 dwell among the uncircumcised1  that ye
 should commit idolatry80 ,again1 8,what
 is written80 8,remember the  ,sabbath  
day to sanctify it40 8,do ye then do any
 work so as to need rest80  ,again1     
8,what is written80 8,thou shalt not    
take the name of the ,lord in  vain40   
8,have ye then any work that would lead 
to this sin80 ,again1 8,what  is        
written80 8,honor thy father and        
mother40 8,have ye then got any father  
or mother80 ,again1 8,what is written80 
8,thou shalt do no murder40 8,thou      
shalt not commit adultery40 8,thou shalt
 not steal40 8,have ye then envy or  the
 principle of evil amongst you80        
,immediately they praised the ,holy     
,one1  8,blessed be ,he40    ,wonderful 
stories are told of the manna4 ,the     
manna is said to have fallen  from      
heaven1 accompanied by showers of pearls
 and precious stones4 ,it  tasted to    

everyone according to his desire4 ,if   
one wished for fat fowl1 so  it tasted4 
,if another other wished for honey1 so  
it tasted1 as it is  written1 8,thou    
hast lacked nothing0 7,deut4 xi4 #g74   
,the ,targum of ,jonathan  goes on to   
inform us1 8,at the fourth hour1 when   
the sun had waxed hot upon  it1 it      
melted and became streams of water1     
which flowed away into the  great sea1  
and wild animals that were clean1 and   
cattle1 came to drink of  it1 and the   
children of ,israel hunted and ate them0
 7,exod4 xvi4 #ba74 ,it is  further     
related that the ,queen of ,sheba 7whom 
the ,rabbis labor to prove to  have been
 the ,king of ,sheba7 wished to test the
 knowledge of ,solomon who  had written 
on botany 8from the cedar to the        
hyssop40 ,she once stood at a  distance 
from him with two exquisite wreaths of  
flowers--one artificial1  one natural4  
,they were so much alike that the ,king 
looked perplexed1 and  the courtiers    
looked melancholy4 ,observing a swarm of

 bees on the window1  he commanded it to
 be opened4 ,all the bees lighted on the
 natural and not  one on the artificial 
wreath4 ,solomon is also said to have   
sent ,benaiah1  the son of ,jehoiada1 to
 bind ,aschmedai1 the king of the       
devils4 ,after  deceiving the devil with
 wine he made him reveal the secret of  
the  ,schamir1 or little worm1 which can
 cleave the hardest stone4 ,and by the  
aid of this worm ,solomon built the     
,temple4 ,the devil afterward asked     
,solomon for his signet ring1 and when  
he had given it to him the devil        
stretched one wing up to the firmament  
and the other to the earth1 and  jerked 
,solomon four hundred miles away4 ,then 
assuming the aspect of  ,solomon1 he    
seated himself on his throne4 ,after    
,solomon had again obtained  it1 he     
wrote1 8,what profit hath a man of all  
his labor which he taketh  under the    
sun80 7,eccles4 i4 #c74    ,a story is  
told of ,nebuzaradan1 that he saw the   
blood of ,zecharias  bubbling in the    

court of the priests4 ,when he asked    
what it meant1 he was  informed that it 
was the blood of bullocks and lambs4    
,when he had ordered  bullocks and lambs
 to be slain1 the blood of ,zecharias   
still bubbled and  reeked above theirs4 
,the priests then confessed that it was 
the blood of a  priest and prophet and  
judge1 whom they had slain4 ,he then    
commanded  eighty thousand priests to be
 put to death4 ,the blood1 however1     
still  continued to bubble4 ,god then   
said1 8,is this man1 who is but flesh   
and  blood1 filled with pity toward my  
children1 and shall not ,i be much      
more80  ,so he gave a sign to the blood1
 and it was swallowed up in the place4  
,of  the eighty thousand priests slain  
none was left but ,joshua the son of    
,jozedek1 of whom it is written1 8,is   
not this a brand plucked out of the     
fire80 7,zech4 iii4 #b74 ,of ,titus it  
is said that he was unclean in the      
,temple1 and with a blow of his sword   
rent the veil1 which flowed with  blood4

 ,to punish him a gnat was sent into his
 brain1 which grew as large  as a dove4 
,when his skull was opened1 the gnat was
 found to have a mouth  of copper1 and  
claws of iron4    ,the ,talmud teaches  
that evil spirits1 devils1 and goblins  
are the  offspring of ,adam4 ,they are  
said to fly about in all directions4    
,they know  from eavesdropping what is  
to come in the future4 ,like men1 they  
eat1  drink1 and multiply4 ,they are    
represented as playing men awkward      
tricks4  ,one is stated to have broken a
 vessel of wine1 and to have spilled it 
on  the ground4 ,the ,rabbis1 however1  
afterward compelled him to pay for it4  
,people are forbidden to ride oxen fresh
 from the stall1 as ,satan dances       
between their horns4 ,men are forbidden 
to salute their companions by  night1   
lest they may turn out to be devils4 ,it
 is also commanded to shake  out1 before
 drinking1 some water from the vessel1  
to get rid of what is  sipped by the    
evil spirits4 ,it is1 however1 permitted

 to consult ,satan on  week-days4 ,he is
 considered identical with the ,angel of
 ,death4 ,but he is  described as having
 no power over those engaged in reading 
the law4 ,many  of his devices are      
related in the ,talmud1 whereby he made 
learned men  leave off reading1 and then
 he snatched away their souls4 ,a story 
is told  of the attempt of ,rabbi       
,joshua1 the son of ,levi1 and ,satan to
 deceive each  other about the ,rabbi's 
place in paradise4 ,finally1 however1   
,satan managed  to take away his life1  
whereupon the voice of ,elijah is heard 
shouting in  heaven1 8,make room for the
 son of ,levi10--8,make room for the son
 of ,levi40  ,the ,angel of ,death is   
represented as standing at the head of  
the dying  man4 ,he has a drawn sword in
 his hand1 on which is a drop of gall4  
,when  the dying man sees it1 he        
shudders and opens his mouth4 ,the      
,angel of ,death  then lets it fall into
 his mouth4 ,the sick man dies1         
corrupts1 and becomes  pale4 ,three days

 the soul flies about the body1 thinking
 to return to it1  but after it sees the
 appearance of the face changed1 it     
leaves it and  goes away4    ,rabbi     
,isaac moreover asserts1 that a worm in 
a dead body is as painful as  a needle  
in a living one4 ,the ,talmud still     
further states that there are  three    
voices continually heard--the voice of  
the sun as he rolls in his  orbit--the  
voice of the multitudes of ,rome--and   
the voice of the soul as it  leaves the 
body4 ,the ,rabbis1 however1 prayed for 
mercy on the soul1 and  this voice has  
ceased4 ,instances are also given of men
 overhearing the  conversations of the  
dead1 and receiving profit from them4 ,a
 man is said  to have heard one girl    
tell another in the grave1 that those   
who sowed  their crops at a particular  
time would find their harvests fail4 ,so
 he  took care to sow at another time1  
and he had an abundant yield4 ,it is    
also  said that every ,friday evening a 
second soul enters into the bodies of   

men1 and that it remains to the end of  
the ,sabbath1 when it departs4 ,the     
evidence of this second soul is shown by
 an increased appetite for eating  and  
drinking4    ,good angels are stated to 
be daily created out of the stream of   
glory  which flows from the throne of   
,god1 and they sing a new song1 and     
vanish2  as it is said1 8,they are new  
every morning3 great is thy             
faithfulness0  7,lam4 iii4 #bc74 ,the   
,rabbis also say that angels are created
 out of every  word which proceeds from 
the mouth of ,god2 as it is said1 8,by  
the word of  the ,,lord were the heavens
 made2 and all the host of them by the  
breath of  ,his mouth0 7,ps4 xxxiii4    
#f74 ,the following story is also told3 
,in the hour  when ,nimrod1 the impious1
 cast ,abraham into the midst of the    
fiery  furnace1 ,gabriel said before the
 blessed ,god1 8,lord of the world1 ,i  
will  go down and cool the flame1 and   
deliver the righteous ,one from the     
furnace  of fire40 ,the blessed ,god    

said to him1 8,i am the ,,one in this   
world1 and he  is the one in his world4 
,it becomes the ,,one to deliver the    
one40 ,but as  the blessed ,god deprives
 no one of his reward1 ,he said1 8,thou 
shalt be  deemed worthy to deliver three
 of his posterity40 ,rabbi ,simon1 the  
,shilonite1 taught1 8,in the hour that  
,nebuchadnezzar1 the impious1 cast      
,hananiah1 ,mishael1 and ,azariah into  
the midst of the fiery furnace1         
,jorkemo1 the prince of hail1 stood up  
before the blessed ,god1 and said1 #8,i 
will go down and cool the flame1 and    
deliver the righteous ones from the     
furnace of fire4' ,to him said ,gabriel1
 #8,the power of the blessed ,one is    
not so1 since thou art the prince of    
hail1 and everyone knows that waters    
quench fire2 but ,i1 the prince of fire1
 will go down and cool inwardly1  and   
heat outwardly1 and ,i will make a      
wonder within a wonder4' 0 ,to him  said
 the blessed ,god1 8,go down40 ,in the  
same hour ,gabriel began and said1      

8,and the truth of the ,lord endureth   
for ever0 7,ps4 cxvii4 #b74             
,israelites are forbidden to pray in the
 ,syriac language1 as the angels do  not
 understand it1 and consequently cannot 
carry their petitions to ,god4          
,gabriel1 however1 is acquainted with   
it1 as he taught ,joseph the seventy    
languages4 ,the chief of all the angels 
is said to be the ,metatron1 who  once  
received fiery blows from another angel 
called ,ampiel4 ,with regard to  heaven1
 the ,rabbis teach that ,egypt is four  
hundred miles long and broad1  the      
,morians' land is sixty times larger    
than ,egypt1 and the world is sixty     
times larger than the ,morians' land2   
heaven is sixty times larger than the   
world1 and hell is sixty times larger   
than heaven4 ,it follows that the       
8whole world is but a pot-lid to hell40 
,yet some say that hell is              
immeasurable1 and some say heaven is    
immeasurable4 ,it was a pearl amongst   
the sayings of a ,rabbi4 8,heaven is not

 like this world1 for in it there is    
neither eating1 nor drinking1 nor       
marriage1 nor increasing1 nor           
trafficking1 nor hate1 nor envy1 nor    
heart-burnings2 but the just shall  sit 
with their crowns on their heads1 and   
enjoy the splendors of the  ,shechinah40
    ,hell is said to have three         
doors1--one in the wilderness1 one in   
the sea1  and one in ,jerusalem4 ,in the
 wilderness1 as it is written1 8,they1  
and all  that appertained to them1 went 
down alive into the pit0 7,num4 xvi4    
#cc74 ,in  the sea1 as it is written1   
8,out of the belly of hell cried ,i1 and
 thou  heardest my voice0 7,jonah ii4   
#c74 ,in ,jerusalem1 as it is written1  
8,saith  the ,lord whose fire is in     
,zion1 and ,his furnace in ,jerusalem0  
7,is4 xxxi4  #i74 ,the school of ,rabbi 
,ishmael teaches that the 8fire in      
,zion0 is hell  and 8,his furnace in    
,jerusalem0 is the gate of hell4 ,it is 
also taught that  the fire of hell has  
no power over the sinners in ,israel1   

and that the  fire of hell has no power 
over the disciples of the wise4 ,it is  
again1  however1 stated that the        
,israelites who sin with their bodies1  
and the  ,gentiles who sin with their   
bodies1 go to hell1 and are punished    
there  twelve months4 ,after their body 
is wasted1 and their soul is burned1 the
  wind scatters them beneath the soles  
of the righteous1 as it is said1 8,and  
ye shall tread down the wicked3 for they
 shall be ashes under the soles of  your
 feet0 7,mal4 iv4 #c74                  
,heretics--deniers of the               
resurrection--,epicureans1  and other   
sinners1 shall be perpetually tormented 
8where their worm dieth  not and their  
fire is not quenched40    ,the doctrine 
of the resurrection is clearly taught in
 the ,talmud4 ,as for  the last         
judgment1 the following story is told3  
8,said ,antoninus to ,rabbi1  ,the body 
and soul can free themselves from       
judgment4 ,how8 ,the body can  say1 ,the
 soul sinned from the time it separated 

from me1 while ,i lay as a  stone in the
 grave4 ,and the soul can say1 ,the body
 sinned from the time it  separated from
 me1 while ,i flew in the air as a      
bird40 ,he replied1 8,i will  give you  
an example to which it is like4 ,it is  
like a king of flesh and  blood1 who has
 a beautiful garden1 and in which are   
pleasant fruits1 and  he placed two     
watchmen therein1 of whom one was lame  
and the other was  blind4 ,said the lame
 to the blind1 #8,i see pleasant fruits 
in the garden2  come1 and let me sit    
upon thee1 and let us go and eat4' 0    
,the lame sat  upon the blind1 and they 
went and ate4 ,after some days the lord 
of the  garden came1 and said1 8,where  
are my pleasant fruits80 ,the lame said1
 8,i  have no legs to go to them40 ,the 
blind said1 8,i have no eyes to see     
them40  ,what did he do8 ,he set the    
lame upon the blind1 and judged them as 
one4 ,so  the blessed ,god will return  
the soul into the body1 and judge them  
as one1  as it is said1 8,he shall call 

to the heavens from above and to the    
earth1  that he may judge his people0   
7,ps4 iv4 #d74 ,he shall call to the    
heavens  from above1 that is the soul2  
and to the earth that he may judge his  
people1 that is1 the body4 ,after the   
resurrection men will live without  work
 or weariness of body1 their houses     
shall be of precious stones1 and  their 
beds of silk1 and the rivers shall run  
with wine and perfumed oil4    ,the     
,talmud often contradicts ,holy         
,scripture4 ,it says that they are in   
error who believe the ,bible account of 
the sons of ,reuben1 of the sons of     
,eli1 and of the sons of ,samuel4 ,it   
allows usury1 and the passing of        
children through the fire to ,moloch4   
,it permits deceit1 and supports it     
with the text1 8,with the pure thou wilt
 show thyself pure1 and with the        
froward thou wilt show thyself unsavory0
 7#b ,sam4 xxii4 #bg74 ,the ,rabbis     
teach hatred of ,christians and         
,gentiles4 ,instead of saying1 8,in the 

presence of the king10 they are taught  
to say1 8,in the presence of the  dog40 
,a ,jew who bears witness against       
another ,jew before a ,gentile is       
publicly cursed4 ,a ,jew is also        
released from any oath he may swear to a
  ,gentile4 ,it is only permitted a     
,jewish physician to heal ,gentiles for 
the  sake of the fee1 or for the        
practice of medicine1 but it is not     
allowed to  save their lives in seasons 
of danger4 ,their marriage is no        
marriage2 and  their butchers' meat is  
only carrion4 ,it is wrong to invite    
them into a  ,jewish house2 and it is   
not needful to restore what they have   
lost4 ,when  the ox of a ,jew gores the 
ox of a ,gentile1 the ,jew is free2 but 
if the ox  of a ,gentile gores the ox of
 a ,jew1 the ,gentile must pay the full 
cost4 ,a  story is told of a ,rabbi who 
sold a number of palm-trees to a        
,gentile1 and  afterward ordered his    
servant to cut off some pieces from     
them4 8,for10 he  said1 8the ,gentile   

knows their number1 but he does not know
 whether they  be thick or thin40       
,the precepts binding on the sons of    
,noah are stated to be seven3 to do     
justice2 to bless the name of ,god2 to  
avoid idolatry2 to flee from            
fornication and adultery2 to abstain    
from blood-shedding2 not to rob2 and    
not to eat a member of a living animal4 
,an account is given of the river       
,sambation1 which flows with stones all 
the six days of the week1 but rests  on 
the ,sabbath day4 ,examples are also    
furnished of gluttony and  drunkenness4 
,the paunches of some ,rabbis grew so   
big1 that1 when put  together1 a pair of
 oxen might go between them4 ,a story is
 also related of  one ,rabbi killing    
another in a drunken fit1 and then      
working a miracle  which restored him to
 life4 ,in the following year he again  
invited the  ,rabbi to drink with him1  
but he declined1 on the ground that     
8miracles are  not wrought every day40  
,instances are also given of the anguish

 of ,rabbis  in the prospect of death4  
,they express themselves as being       
without hope of  salvation1 and as      
having the fear of hell before them4    
,proverbs everywhere abound in the      
,talmud1 and they are generally replete 
with shrewd observation4 8,the world    
subsists through the breath of school   
children4 ,whosoever transgresses the   
words of the ,scribes is guilty of      
death4 ,whosoever teaches a statute     
before his teachers ought to be bitten  
by a serpent4 ,there is no likeness     
between him who has bread in his basket 
and him who has none4 ,rather be the    
head of foxes than the tail of lions40  
,this1 however1 again appears as        
8,rather be the tail of lions than the  
head  of foxes40 8,the righteous in the 
city is its splendor1 its profit1 its   
glory3 when he is departed1 there is    
also departed the splendor1 the  profit1
 and the glory40 8,licentiousness in a  
house is as a worm in a  pumpkin40 ,this
 reappears as 8,violence in a house is  

as a worm in a  pumpkin40 8,thy friend  
has an acquaintance1 and the            
acquaintance of thy  friend has also an 
acquaintance2 be discreet40 ,the        
unworthy child of a  good father is     
called 8vinegar1 the son of wine40 8,if 
the opportunity  fails the thief1 he    
deems himself honest4 ,the cock and owl 
await together  the morning dawn4 ,says 
the cock to the owl1 #8,light profits   
me1 but how  does it profit thee8'      
,youth is a crown of roses1 old age a   
crown of  thorns4 ,many preach well1 but
 do not practise well4 ,it is the       
punishment  of liars1 that men don't    
listen to them when they speak truth4   
,every man  who is proud is an idolater4
 ,to slander is to murder4 ,whosoever   
humbles  himself1 ,god exalts him2      
whosoever exalts himself1 ,god humbles  
him4 ,men  see every leprosy except     
their own4 ,he who daily looks after his
 property  finds a coin4 ,the post does 
not honor the man2 but the man the post4
 ,every  man is not so lucky as to have 

two tables4 ,not what thou sayest about 
thyself1 but what thy companions say4   
,the whole and broken tables of the     
,law lie in the ark4 ,the salt of money 
is almsgiving4 ,he who walks four       
cubits in the land of ,israel is sure of
 being a child of the world to  come4   
,the plague lasted seven years1 and no  
man died before his time4 ,let  the     
drunkard only go1 he will fall of       
himself4 ,be rather the one cursed  than
 the one cursing4 ,the world is like an 
inn1 but the world to come is  the real 
home4 ,the child loves its mother more  
than its father3 it fears  its father   
more than its mother4 ,repent one day   
before thy death4 ,if your  ,god is a   
friend of the poor1 why does ,he not    
support them8 ,a wise man  answered1    
#8,their case is left in our hands1 that
 we may thereby acquire  merits and     
forgiveness of sin4' ,the house that    
does not open to the poor  shall open to
 the physician4 ,he who visits the sick 
takes away  one-sixtieth part of their  

pain4 ,descend a step in choosing a     
wife2 mount  a step in choosing a       
friend4 ,an old woman in a house is a   
treasure4  ,whosoever does not persecute
 them that persecute him1 whosoever     
takes an  offence in silence1 whosoever 
does good from love1 whosoever is       
cheerful  under his sufferings1 they are
 friends of ,god1 and of them says the  
,scripture1 #8they shall shine forth as 
the sun at noonday4' 0 ,r4 ,phineas1    
son of ,jair1 said1 8,industry brings   
purity--purity1 cleanness--cleanness1   
holiness--holiness1                     
humbleness--humbleness1 fear of sin--and
 fear of sin1  partaking of the ,holy   
,ghost40    ,ideas of ,god are gathered 
from the occupations which the authors  
of the  ,talmud assign to him4 8,the day
 contains twelve hours4 ,the first three
  hours the ,holy ,one1 blessed be ,he1 
sits and studies the ,law4 ,the second  
three hours ,he sits and judges the     
whole world4 ,when ,he sees that the    
world deserves destruction1 ,he stands  

up from the throne of judgment1 and     
sits on the throne of mercy4 ,the third 
three hours ,he sits and feeds all  the 
world1 from the horns of the unicorns to
 the eggs of the vermin4 ,in  the fourth
 three hours ,he sits and plays with    
leviathan1 for it is said1  #8,the      
leviathan1 whom thou hast formed to play
 therein' 0 7,ps4 civ4 #bf74  ,rabbi    
,eliezer says1 8,the night has three    
watches1 and at every watch the  ,holy  
,one1 blessed be ,he1 sits and roars    
like a lion2 for it is said1 #8,the     
,lord shall roar from on high and utter 
,his voice from ,his holy habitation2   
,he shall mightily roar upon ,his       
habitation' 0 7,jer4 xxv4 #cj74 ,rabbi  
,isaac1  the son of ,samuel1 says in the
 name of ,rav1 8,the night has three    
watches1  and at every watch the ,holy  
,one1 blessed be ,he1 sits and roars    
like a  lion1 and says1 #8,woe is me1   
that ,i have laid desolate my house1 and
 burned  my sanctuary1 and sent my      
children into captivity among the       

nations of the  world6' 0 ,he is        
described as praying1 and wearing       
phylacteries1 and as  having a special  
place for weeping4 8,before the         
destruction of the ,temple  the ,holy   
,one played with leviathan1 but since   
the destruction of the  ,temple1 ,he    
plays with it no more4 ,in the hour that
 the ,holy ,one remembers  ,his children
 who are dwelling with suffering among  
the nations1 ,he lets  two tears fall   
into the ,great ,ocean1 the noise of    
which is heard from one  end of the     
world to the other1 and this is an      
earthquake40 ,it is further  said that  
,he 8braided the hair of ,eve10 and     
8shaved the head of  ,sennacherib40 ,he 
is represented as keeping school1 and   
teaching the sages4  ,to this school the
 devils come1 especially ,aschmedai1 the
 king of the  devils4 ,in the           
discussions that take place1 ,god is    
said to be sometimes  overcome by the   
wiser ,rabbis4    ,the question of the  
,messiah is often brought forward4 8,the

 tradition of  the school of ,elijah is1
 that the world is to stand six thousand
 years1  two thousand years confusion1  
two thousand years the ,law1 and two    
thousand  years the days of the         
,messiah40 ,it is further said that the 
time for the  coming of the ,messiah is 
expired4 8,rav says the appointed times 
are long  since past40 ,the ,jerusalem  
,talmud relates that 8it happened once  
to a ,jew1  who was standing ploughing1 
that his ox lowed before him4 ,an ,arab 
was  passing1 and heard its voice4 ,he  
said #8,o ,jew6 ,o ,jew6 unyoke thine   
ox1 and  loose thy ploughshare1 for the 
,temple is desolate4' ,it lowed a second
  time1 and he said1 #8,o ,jew6 ,o ,jew6
 yoke thine ox and bind thy ploughshare1
  for ,king ,messiah is born4' ,the ,jew
 said1 #8,what is ,his name8' ,he       
answered  #8,menachem4' ,he asked again1
 #8,what is ,his father's name8' ,he    
said1  #8,hezekiah4' ,he asked1 #8,from 
whence is ,he8' ,he replied1 #8,from the
 royal  palace of ,bethlehem ,judah4'   

,the ,jew then went and saw him2 but    
when he  went again1 the mother told him
 #8that the winds had borne the child   
away4' 0 ,the ,babylon ,talmud further  
states that 8,rabbi ,joshua1 the son of 
,levi1 found ,elijah standing at the    
door of the cave of ,rabbi ,simeon ben  
,yochai1 and said to him1 #8,shall ,i   
reach the world to come8' ,he answered1 
#8,if the ,lord will4' ,rabbi ,joshua1  
the son of ,levi1 said1 #8,i see two1   
but ,i  hear the voice of three4' ,he   
also asked1 #8,when will ,messiah come8'
 ,elijah  answered1 #8,go and ask       
,himself4' ,rabbi ,joshua then said1    
#8,where does he  sit8' #8,at the gate  
of ,rome4' #8,and how is he known8'     
#8,he is sitting among  the poor and    
sick1 and they open their wounds1 and   
bind them up again all  at once3 but he 
opens only one1 and then he opens       
another1 for he thinks1  ,perhaps ,i may
 be wanted1 and then ,i must not be     
delayed4' ,rabbi ,joshua  went to him1  
and said1 #8,peace be upon thee1 my     

,master1 and my ,lord4' ,he  answered1  
#8,peace be upon thee1 son of ,levi4'   
,the ,rabbi then asked him1  #8,when    
will my ,lord come8' ,he answered1      
#8,to-day' 0 7,ps4 xcv4 #g74 ,it is said
  that 8the bones of those who reckon   
the appointed time of the ,messiah must 
burst asunder40 ,again1 however1 it is  
said that 8,elias told ,rabbi ,judah1   
the brother of the pious ,rabbi ,salah1 
that the world would not stand less     
than eighty-five years of ,jubilee1 and 
in the last year of ,jubilee the son  of
 ,david will come40 ,it is further      
stated that there are first to be the   
wars of the ,dragon1 and of ,gog and    
,magog2 and that ,god will not renew the
  earth until seven thousand years are  
completed4 ,the ,rabbis also say that   
when the ,messiah comes to fulfil the   
prophecy of riding upon an ass 7,zech4  
ix4 #i71 the ass shall be one of 8an    
hundred colors40 ,as for the return of  
the ten tribes to their own land1 the   
,talmud in some places asserts it1  and 

in some places denies it4 ,but it is    
said that in the days of the  ,messiah  
all the ,gentiles shall become          
proselytes to the ,jewish faith4 ,the   
,rabbis are divided as to the           
continuance of the ,messiah2 some say   
forty  years1 some seventy years1 some  
three generations1 and some say that ,he
  will continue as long as from the     
creation of the world or the time of    
,noah 8up to the present time40 ,others 
say that the kingdom of the ,messiah    
will endure for thousands of years1 as  
8when there is a good government it  is 
not quickly dissolved40 ,it is also said
 that ,he shall die1 and ,his  kingdom  
descend to ,his son and grandson4 ,in   
proof of this opinion ,isaiah  xlii4 #d 
is quoted3 8,he shall not fail1 nor be  
discouraged1 till ,he have  set judgment
 in the earth40 ,the lives of men will  
be prolonged for  centuries3 8,he will  
swallow up death in victory0 7,is4 xxv4 
#h72 and 8the  child shall die an       
hundred years old0 7,is4 lxv4 #bj74 ,the

 ,talmud applies  the former verse to   
,israel1 the latter verse to the        
,gentiles4 ,the men of  that time will  
be two hundred ells high4 ,this is said 
to be proved by the  word 8upright0     
7,lev4 xxvi4 #ac71 8upright0 being      
applied to the supposed  height of man  
before the fall4 8,moreover the light of
 the moon shall be as  the light of the 
sun2 and the light of the sun shall be  
sevenfold1 as the  light of seven days0 
7,is4 xxx4 #bf74 ,the land of ,israel   
will produce cakes  and clothes of the  
finest wool4 ,the wheat will grow on    
,lebanon as high as  palm-trees2 and a  
wind will be sent from ,god to reduce it
 to fine flour  for the support of those
 who gather it2 as it is said 8with the 
fat of  kidneys of wheat0 7,deut4 xxxii4
 #ad74 ,each kidney will be as large as 
8the  kidneys of the fattest oxen40 ,to 
prove that this is nothing wonderful1 an
  account is given of a rape seed in    
which a fox once brought forth young4   
,these young ones were weighed1 and     

found to be as heavy as sixty pounds of 
,cyprus weight4 ,lest these statements  
should be thought a contradiction of    
the verse 8,there is no new thing under 
the sun0 7,eccles4 i4 #i71 the  ,rabbis 
say that it is just like the growth of  
mushrooms1 toadstools1 and  the delicate
 mosses on the branches of trees4       
,grapes will also grow most             
luxuriantly2 and in every cluster there 
will be thirty jars of wine4  ,jerusalem
 will be built three miles high2 as it  
is written1 8,it shall be  lifted up0   
7,zech4 xiv4 #aj74 ,the gates of the    
city will be made of pearls  and        
precious stones1 thirty ells high and   
thirty ells broad4 ,a disciple of  the  
,rabbis once doubted whether precious   
stones could be found so large2  and    
shortly afterward1 he saw an angel with 
similar stones1 as he was out  at sea4  
,on his return to land he related what  
he had seen to ,rabbi  ,jochanan4       
,whereupon the ,rabbi said1 8,thou fool1
 if thou hadst not seen1  thou hadst not

 believed2 thou mockest the words of the
 wise40 ,he then  8lifted up his eyes   
upon him1 and he was made an heap of    
bones40    ,said ,r4 ,samuel1 the son of
 ,nachman1 ,r4 ,jochanan said1 8,three  
shall be  called by the name of the     
,holy ,one2 blessed be ,he40 ,and these 
are the  ,righteous1 the ,messiah1 and  
,jerusalem4 ,the ,righteous1 as is said 
7,is4  xliii4 #g74 ,the ,messiah1 as it 
is written 7,jer4 xxiii4 #f73 8,and this
 is ,his  name whereby he shall be      
called1 ,,the ,,lord ,,our              
,,righteousness40 ,jerusalem1  as it is 
written 7,ezek4 xlviii4 #ce73 8,it was  
round about eighteen thousand  measures3
 and the name of the city from that day 
shall be ,the ,,lord is  ,,there40      
,in the later editions of the ,talmud   
the allusions to ,christ and            
,christianity are few and cautious1     
compared with the earlier or            
unexpurgated copies4 ,the last of these 
was published at ,amsterdam in #afde4   
,in them our ,lord and ,saviour is 8that

 one10 8such an one10 8a fool10 8the    
leper10 8the deceiver of ,israel10 etc4 
,efforts are made to prove that ,he  is 
the son of ,joseph ,pandira before his  
marriage with ,mary4 ,his miracles  are 
attributed to sorcery1 the secret of    
which ,he brought in a slit in ,his     
flesh out of ,egypt4 ,his teacher is    
said to have been ,joshua1 the son of   
,perachiah4 ,this ,joshua is said to    
have afterward excommunicated him to the
  blast of #djj rams' horns1 though he  
must have lived seventy years before    
,his time4 ,forty days before the death 
of ,jesus a witness was summoned by     
public proclamation to attest ,his      
innocence1 but none appeared4 ,he is    
said  to have been first stoned1 and    
then hanged on the eve of the ,passover4
 ,his  disciples are called heretics1   
and opprobrious names4 ,they are accused
 of  immoral practices2 and the ,new    
,testament is called a sinful book4 ,the
  references to these subjects manifest 
the most bitter aversion and hatred4    

,the ,rabbis have laid down thirteen    
rules for the interpretation of the     
,talmud4 ,these rules form their system 
of logic4 ,they are as follows3    7#a47
 8,light and heavy10 an argument from   
the less to the greater4 ,an  example is
 furnished in the case of ,miriam 7,num4
 xii4 #ad74 8,if her father  had but    
spit in her face1 should she not be     
ashamed seven days8 let her be  shut out
 from the camp seven days1 and after    
that let her be received in  again40    
,the argument is here drawn from the    
conduct of man1 the less1 to  that of   
,god1 the greater4 ,the owner of an ox  
is also fined more for his  beast if it 
gores his neighbor's beast than if it   
eats his neighbor's  corn2 since the    
tooth only means sustenance for the     
stomach1 but the horn  means mischief4  
7#b47 8,equality10 an argument from the 
similarity or identity of words and     
impressions4 ,an example is furnished in
 ,deut4 xv4 #ab3 8,if thy brother1 an   
,hebrew man1 or an ,hebrew woman1 be    

sold unto thee1 and serve thee six      
years1 then in the seventh year thou    
shalt let him free from thee40 ,in the  
#ahth verse1 when this law is again     
referred to1 the man only is mentioned2 
but as the woman was mentioned in the   
former verse1 it is concluded that  the 
law applies equally to both4    7#c47   
8,the building of the father10 an       
argument from the statements in 7a7  one
 place in the ,law to other passages1   
which are similar4 ,an example is       
furnished in ,exod4 xii4 #af1 where     
servile work is forbidden during the    
feast of unleavened bread1 and the      
conclusion is drawn that servile work   
is equally forbidden in all festivals of
 the same nature4 ,this mode of         
argument is also applied to 7b7 two     
places in the ,law1 where one place     
refers to the general proposition1 and  
another to particulars arising out  of  
it4 ,an example is furnished in ,lev4   
xv4 #a1 where a man with an issue is    
unclean1 but in the #dth verse this     

uncleanness is limited to his bed and   
his seat4    7#d47 8,universal and      
particular40 ,where there is a general  
and a special  statement1 the special   
binds the general4 ,an example is       
furnished in ,lev4  i4 #b3 8,if any man 
of you bring an offering unto the ,lord1
 ye shall bring  your offering of the   
cattle1 even of the herd and of the     
flock40 ,cattle  7in the ,hebrew        
,behemah7 includes both wild and tame4  
,the special terms  8herd0 and 8flock0  
limit the offering to domesticated      
animals4    7#e47 8,particular and      
universal10 or argument from the special
 to the  general4 ,an example is        
furnished in ,deut4 xxii4 #a3 8,thou    
shalt not see thy  brother's ox or his  
sheep go astray3 thou shalt in any case 
bring them  again unto thy brother40 ,in
 the #c;d verse1 it is further commanded
 to  restore 8all lost things of thy    
brother's40 ,hence it is concluded1 not 
only his ox or his sheep1 but that      
everything1 which he has lost is to be  

restored to him4    7#f47 8,universal1  
particular and universal40 ,where there 
are two universal  statements with a    
particular statement between1 the       
particular limits the  universals4 ,an  
example is furnished in ,deut4 xiv4 #bf1
 where1 speaking of  the application of 
the second tithe1 it is said1 8,thou    
shalt bestow that  money for whatsoever 
thy soul lusteth after2 for oxen1 or for
 sheep1 or  for wine1 or for strong     
drink1 or for whatsoever thy soul       
desireth40 ,the  special limitation1    
between the two universal permissions1  
is to  productions of the land of       
,canaan4    7#g47 8,the general that    
requires the special1 and the special   
that requires  the general40 ,an example
 is furnished in ,lev4 xvii4 #ac3       
8,whatsoever man  444 hunteth and       
catcheth any beast or fowl that may be  
eaten1 he shall  even pour out the blood
 thereof1 and cover it with dust40 ,the 
word 8cover0  or 8hide0 is again used in
 ,gen4 xviii4 #ag3 8,shall ,i hide from 

,abraham that  thing which ,i shall do80
 ,the conclusion is drawn1 that cover is
 restricted  to the blood being hidden  
under dust1 and not put in any vessel4  
,again  7,exod4 xiii4 #b73 8,sanctify   
unto me all the first-born2 whatever    
openeth  the womb among the children of 
,israel1 both of man and beast1 it is   
mine40  ,from this verse females might  
be included with males4 ,reference is   
made to  ,deut4 xv4 #ai1 where it is    
found 8,all the firstling males40 ,still
 it is  obscure1 when there are         
firstling females1 about the males born 
afterward4  ,reference is made to ,exod4
 xxxiv4 #ai3 8,all that openeth the     
matrix is  mine40 ,here all first-born  
are allowed4 ,this1 however1 is too     
general1 and  it is again restricted by 
the word males4 ,and as this is too     
general1 it  is again restricted by 8all
 that openeth the matrix40    7#h47     
8,whatsoever is taught in general and   
something special is  mentioned--it is  
mentioned to strengthen the general     

rule40 ,an example is  furnished in     
,lev4 xx4 #b1 where the worship of      
,moloch is forbidden1 and the  penalty  
for the sin is death4 ,the conclusion   
drawn is1 that such mention  of a       
special form of idolatry confirms the   
prohibition of all idolatry4    7#i47   
8,when there is a general rule and also 
an exception--the exception  lightens   
and does not aggravate40 ,an example is 
furnished in the command  7,exod4 xxi4  
#ab71 8,he that smiteth a man so that he
 die1 he shall surely be  put to death40
 ,the exception is1 8,whoso killeth his 
neighbor ignorantly0  7,deut4 xix4 #d1  
#e71 8he can flee to one of the cities  
of refuge40    7#aj47 8,when there is a 
general rule1 and an exception not      
agreeing with  the general rule1 the    
exception both lightens and aggravates40
 ,an example  is furnished from the     
plague of leprosy 7,lev4 xiii4 #c7 when 
the hair is  turned white4 ,the head and
 beard are excepted 7#bith verse7 lest  
there be  gray hairs--this lightens4    

,but if on the head and beard there be  
8yellow  thin hair10 it is a dry        
scall--this aggravates4    7#aa47 8,when
 there is an exception from a general   
rule to establish a new  matter--the new
 matter cannot be brought under the     
general rule again1  unless it be       
mentioned in the text40 ,an example is  
furnished from the  eating of holy      
things 7,lev4 xxii4 #aj-ac74 ,the       
priest1 any soul bought with  his money1
 and he that is born in his house1 may  
eat of it4 ,this is the  general rule4  
,if the priest's daughter be married to 
a stranger1 she may  not eat of them4   
,this is the exception4 ,this exception 
would have remained  if she continued   
married to a stranger1 or had a child1  
or had not  returned to her father's    
house4 ,therefore a new law is provided1
 that in  the event of none of these    
things happening1 she may again eat of  
the holy  things4    7#ab47 8,things    
that teach from the subject1 and things 
that teach from the  end40 ,an example  

is furnished from the eighth            
commandment1 8,thou shalt not  steal40  
,this law1 if applied to man-stealing or
 kidnapping1 implies  capital           
punishment4 ,the reason given is from   
its following 8,thou shalt do  no       
murder10 and 8,thou shalt not commit    
adultery0--two laws which1 if  violated1
 entailed death4 ,the second part of    
this rule applies to things  that teach 
from the end4 ,what is meant by the end 
is a matter of dispute4  ,some say it   
means the final cause of logicians4     
,others say it means  something in the  
end or conclusion of the law itself4 ,if
 it be the latter1  an example is       
furnished from the case of the leprous  
house 7,lev4 xiv4 #de73  8,and he shall 
break down the house1 the stones of it1 
and the timber  thereof1 and all the    
mortar of the house40 ,these directions 
teach that  houses made of mud are      
excepted4    7#ac47 8,when two texts    
contradict each other1 until a third be 
found to  decide between them40 ,an     

example is furnished in ,gen4 i4 #a3    
8,in the  beginning ,god created the    
heaven and the earth40 ,it is again     
written1 ,gen4  ii4 #d1 8,in the day    
that the ,lord made the earth and the   
heavens40 ,the  question now arises1    
,which did ,he make first8 ,the answer  
is found in  ,isaiah xlviii4 #ac3 8,mine
 hand also hath laid the foundation of  
the earth1  and ,my right hand hath     
spanned the heavens40 ,the conclusion is
 drawn that  ,he made both at once4     
,another instance is the discrepancy in 
the census of  ,israel4 ,in #b ,sam4    
xxiv4 #i1 the number stated is eight    
hundred thousand4 ,in  #a ,chron4 xxi4  
#e1 the number is said to have been     
8eleven hundred  thousand40 ,the        
difference of three hundred thousand is 
accounted for by  referring to #a       
,chron4 xxvii4 #a1 where it is said that
 twenty-four thousand  served the king  
every month4 ,these men1 when multiplied
 by the months1  make two hundred and   
eighty-eight thousand4 ,and the twelve  

thousand which  waited upon the twelve  
captains raise the number to three      
hundred  thousand1 the amount required  
to reconcile the two statements4    ,in 
reading the following tracts it should  
be borne in mind that the  meaning in   
many places is more implied than        
expressed47#g7 ,often an idea is  taken 
for granted1 which patient continuance  
in reading can alone bring to  light4   
,the subjects to which these tracts     
refer should first be studied in  the   
,bible2 because after such study the    
restless subtlety of the ,rabbis in     
8binding heavy burdens on men's         
shoulders0 can be more fully discerned4 
,it  is desirable to look on these      
writings from this point of observation2
  just as on some mountain top one looks
 not only at the gold which the  morning
 sun pours on grass and flower1 but also
 on the deep valley where  the shadows  
still rest1 that one may the more       
sensibly feel how glorious  the sun is4 
,the whole theory of this second1 or    

,oral ,law1 has arisen from  inattention
 to the express statement of ,moses3    
8,these words 7the ten  commandments7   
the ,lord spake unto all your assembly  
in the mount out of  the midst of the   
fire1 of the cloud1 and of the thick    
darkness1 with a  great voice3 ,,and    
,,he ,,added ,,no ,,more0 7,deut4 v4    
#bb74 ,and it tends to nullify  the     
declaration of the ,targum of ,jonathan 
,ben ,uzziel1 8,for unto us a child  is 
born1 unto us a son is given2 and he has
 taken the law upon himself to  keep it0
 7,isaiah ix4 #f74    ,in concluding    
this introduction it is perhaps well to 
glance briefly at  the age in which the 
,talmud grew to its present state4 ,it  
was a period of  great activity and     
thought4 ,old systems of debasing       
superstition were  breaking up and      
passing away4 ,a new faith had arisen to
 regenerate man4  ,the five centuries   
which followed the appearing of our     
,saviour in this  world were filled with
 religious and political events which   

still make  their vibrations felt4 ,from
 the destruction of ,jerusalem and the  
overthrow  of the ,jewish polity1 an    
impulse was given to those political    
changes  which have since gone on       
without intermission among the nations  
of the  earth4 ,from the overthrow of   
the ,jewish ,temple an impulse was given
 to  religious earnestness which1 often 
from wrong1 often from right motives1   
has increased1 and will increase1 as the
 great consummation draws nigh4         
,while the ,rabbis were laboring at     
their gigantic mental structure1 while  
generation after generation of their    
wisest and most patriotic men were      
accumulating materials to build the     
tower which became a beacon to their    
countrymen for all time1 the ,christian 
,church was not idle4 ,by their         
writings and eloquence the ,fathers were
 gathering the treasures of  patristic  
lore which have descended to us4 ,while 
,rabbis were discoursing  in the        
synagogues of ,tiberias and ,babylon1   

,christian orators were  preaching in   
the basilicas of ,constantinople and    
,rome4 ,they have all gone  from this   
mortal scene4 ,but their thoughts are   
handed down1 so that we may  converse   
with them1 though they are no longer on 
earth4 ,we can hear their  wisdom--we   
can see their errors--we can almost     
fancy we behold their  forms--so that1  
being dead1 they yet speak4 ,since they 
ceased from their  labors empires have  
risen and fallen1 countless millions of 
our race have  vanished into eternity1  
and left their bodies to moulder into   
dust4 ,but  their teachings still live  
on1 to influence immortal souls for weal
 or  woe4 ,doubtless their departures   
from the ,word of ,god prepared a way   
and  furnished matter for the numerous  
heresies and lawless deeds which form a 
great portion of the history of mankind4
 ,from their errors sprang at least  in 
part the ,koran4 ,this and kindred      
themes1 however1 open up an             
interminable vista1 leading us away from

 the ,talmud itself4 ,it is better  now 
to conclude this introduction4 ,and with
 what more suitable words can ,i  close 
than with those drawn from the wisdom of
 the ,fathers8 8,it is not  incumbent   
upon thee to complete the work3 neither 
art thou free to cease  from it4 ,if    
thou hast studied the law1 great shall  
be thy reward2 for the  ,master of thy  
work is faithful to pay the reward of   
thy labor3 but know  that the reward of 
the righteous is in the world to come40 
,transcriber's ,note3 ,what follows is  
actually only extracts from the         
,mishna1 and not the ,gemara2 as        
explained above1 what is considered the 
,talmud is the ,mishna and the ,gemara  
together4          ,on ,blessings       
,recitation of the                      
,shemah--,blessings--,rabbi             
,gamaliel--,exemptions from      the    
,recitation--,prayers--,differences     
,between the ,schools of ,shammai       
and ,hillel--,reverence for the ,temple4
        ,chapter ,i      #a4 8,from what

 time do we recite the ,shemah7#h7 in   
the evening80 8,from the  hour the      
priests7#i7 enter 7the temple7 to eat   
their heave offerings1 until  the end of
 the first watch407#aj7 ,the words of   
,r4 ,eleazar2 but the ,sages  say 8until
 midnight40 ,rabban ,gamaliel says1     
8until the pillar of the morn  ascend40 
,it happened that his sons came from a  
banquet4 ,they said to him1  8we have   
not yet said the ,shemah40 ,he said to  
them1 8if the pillar of the  morn be not
 yet ascended1 you are bound to say it2 
and not only this1 but  all that the    
,sages say1 #8till midnight1' they      
command till the pillar of  the morn    
ascend40 ,the burning of the fat and    
members they command 8till  the pillar  
of the morn ascend40 ,and all offerings1
 which must be eaten the  same day1 they
 command 8till the pillar of the morn   
ascend40 ,if so1 why do  the ,sages say 
8until midnight08 8,to withhold man from
 transgression40    #b4 8,from what time
 do we recite the ,shemah in the        

morning80 ,when one can  discern betwixt
 8blue and white40 ,r4 ,eleazar says    
8betwixt blue and leek  green40 ,and it 
may be finished 8until the sun shine    
forth40 ,r4 ,joshua says  8until the    
third hour407#aa7 ,for such is the way  
of royal princes to rise  at the third  
hour4 ,he who recites ,shemah afterward 
loses nothing4 ,he is  like a man       
reading the ,law4    #c4 ,the school of 
,shammai say that in the evening all men
 are to recline  when they recite the   
,shemah2 and in the morning they are to 
stand up2 for  it is said1 8when thou   
liest down and when thou risest         
up407#ab7 ,but the  school of ,hillel   
say1 that every man is to recite it in  
his own way2 for  it is said1 8when thou
 walkest by the way407#ac7 ,if so1 why  
is it said1  8when thou liest down and  
when thou risest up08 8,when mankind    
usually lie  down1 and when mankind     
usually rise up40 ,r4 ,tarphon said1 8,i
 came on the  road1 and reclined to     
recite the ,shemah according to the     

words of the  school of ,shammai1 and ,i
 was in danger of robbers40 ,the ,sages 
said to him1  8thou wast guilty against 
thyself1 because thou didst transgress  
the words  of the school of ,hillel40   
#d4 ,in the morning two blessings are   
said before 7the ,shemah71 and one      
after it2 and in the evening two        
blessings before and two after it1 one  
long and one short47#ad7 ,where the     
7,sages7 have said to lengthen1 none is 
allowed to shorten2 and to shorten none 
is allowed to lengthen3 to close1  none 
is allowed not to close2 not to close1  
none is allowed to close4    #e4 ,we    
commemorate the departure from ,egypt at
 night2 said ,r4 ,eleazar1 son  of      
,azariah1 8truly ,i am a son of seventy 
years1 and was not clear that  thou     
shouldst say the departure from ,egypt  
at night until the son of ,zoma         
expounded1 #8that thou mayest remember  
the day when thou camest forth out  of  
the land of ,egypt all the days of thy  
life2'7#ae7 the days of thy life  7are7 

days2 all the days of thy life 7include7
 the nights40 ,but the ,sages  say1 8the
 days of thy life 7are7 this world2 all 
the days of thy life  7include7 the days
 of the ,messiah40        ,chapter ,,ii 
#a4 8,if one who is reading in the ,law 
when the time comes for praying  intends
 it in his heart80 8,he is free40 8,but 
if not80 8,he is not free40  8,at the   
end of the sections one salutes out of  
respect1 and responds2 but  in the      
middle of a section he salutes from     
fear1 and responds40 ,such are  the     
words of ,r4 ,mair4 ,r4 ,judah says1 8in
 the middle he salutes from fear1  and  
responds out of respect2 at the end he  
salutes out of respect1 and  repeats    
peace to every man40    #b4 ,the        
intervals of the sections are between   
the first blessing and the              
second--between the second and 8,hear1  
,o ,israel20 between 8,hear0 and 8it    
shall come to pass207#af7 between 8and  
it shall come to pass0 and 8and he      
said207#ag7 between 8and he said0 and   

8it is true and certain407#ah7 ,said ,r4
  ,judah1 8between #8and he said' and   
#8it is true and certain1' none is to   
pause40 ,r4 ,joshua1 the son of ,korcha1
 said1 8,why does the 7section7         
#8,hear1' etc41 precede #8and it shall  
come to pass'8 #8,that one may take on  
himself the kingdom of heaven1 before he
 take on himself the yoke of the        
commandments4' ,why does 7the section7  
#8and it shall come to pass' precede    
#8and he said'8 ,because #8and it shall 
come to pass' may be practised by day   
and by night27#ai7 but #8and he said1'  
etc41 only by day407#bj7    #c4 ,he who 
recites the ,shemah so as not to be     
audible to his own ears1 is  legally    
free47#ba7 ,r4 ,jos says 8he is not     
legally free40 8,if he has said  it     
without grammar and pronunciation80 ,r4 
,jos says 8he is legally free40  ,r4    
,judah says 8he is not legally free40   
8,if he said it irregularly80 8,he  is  
not legally free40 8,in recitation he   
mistook80 8,he must recommence from  the

 place where he mistook40    #d4        
,laborers may recite the ,shemah on the 
top of a tree1 or of a wall1 but  they  
are not allowed to do so with the       
prayer47#bb7    #e4 ,a bridegroom is    
exempted from reciting the ,shemah on   
the first night of  marriage1 and1 even 
until the expiration of the ,sabbath if 
the marriage be  not complete4 ,it      
happened that ,rabban ,gamaliel recited 
on the first night4  ,his disciples said
 to him1 8hast thou not taught us1 our  
master1 that a  bridegroom is exempted  
from reciting ,shemah on the first      
night80 ,he said  to them1 8,i will not 
hear you1 to deprive myself of the yoke 
of the  kingdom of heaven even one      
hour40    #f4 ,he 7,r4 ,gamaliel7 bathed
 on the first night of his wife's death4
 ,his  disciples said to him1 8hast thou
 not taught us1 our master1 that a      
mourner is forbidden to bathe80 ,he said
 to them1 8,i am not like all other     
men2 ,i am infirm40    #g4 ,when his    
slave ,tabbi died1 he received visits of

 condolence4 ,his  disciples said to    
him1 8hast thou not taught us1 our      
master1 that visits  of condolence are  
not to be received for slaves80 ,he said
 to them1 8my  slave ,tabbi was not like
 all other slaves1 he was upright40     
#h4 ,the bridegroom who wishes to recite
 the ,shemah on the first night may     
recite it4 ,r4 ,simeon1 the son of      
,gamaliel1 said1 8not every one who     
wishes  to affect the pious reputation  
can affect it40        ,chapter ,,iii   
#a4 ,he whose dead lies before him is   
exempted from reciting the              
,shemah1--from the prayer1--and from the
 phylacteries47#bc7 ,those who carry    
the bier1 and those who relieve them1   
and those who relieve the               
relief1--those who go before the bier1  
and those who follow it1 who are        
required for the bier1 are exempted from
 reciting the ,shemah4 ,but those  not  
required for the bier are bound to      
recite it4 ,both 7parties7 are  exempted
 from the prayer4    #b4 ,when they have

 buried the dead1 and return1 if they   
have time to begin  and end 7the        
,shemah7 before they reach the rows 7of 
mourners71 they must  begin3 if not1    
they must not begin4 ,of those standing 
in the rows the  inner 7mourners7 are   
exempt1 but the outer ones are bound to 
recite the  ,shemah4    #c4 ,women1     
slaves1 and children1 are exempt from   
reciting the ,shemah1 and  also from the
 phylacteries2 but they are bound in the
 prayer1 the sign on  the door-post1 and
 the blessing after food4    #d4 ,a man 
in his legal uncleanness is to meditate 
in his heart on the  7,shemah71 but he  
is not to bless before1 or after it4    
,after his food he  blesses1 but not    
before it4 ,r4 ,judah says 8he blesses  
both before and  after it40    #e4 ,if  
one stand in prayer1 and recollect that 
he is in his uncleanness1 he  is not to 
pause1 but to shorten 7the prayer74 ,if 
he has gone down into the  water 7to    
bathe717#bd7 and can go up1 dress1 and  
recite the ,shemah before  the sun      

shines forth1 he is to go up1 dress1 and
 recite it4 ,but he is not  to cover    
himself with foul water or with water   
holding matter in solution  unless he   
has poured clean water to it4 8,how far 
is he to keep from foul  water1 or      
excrement80 8,four cubits40    #f4 ,a   
man in his uncleanness with a running   
issue1 a woman in her  uncleanness1     
during separation1 and she who perceives
 the need of  separation1 require the   
bath4 ,but ,r4 ,judah 8exempts them40   
,chapter ,,iv      #a4 ,the morning     
prayer may be said till noon4 ,r4 ,judah
 says 8until the  fourth hour40 ,the    
afternoon prayer until the evening4 ,r4 
,judah says 8until  half the afternoon40
 ,the evening prayer has no limit1 and  
the additional  prayers may be said all 
day4 ,r4 ,judah says 8until the seventh 
hour40    #b4 ,r4 ,nechooniah1 son of   
,hakanah1 used to pray when he entered  
the  lecture-room1 and when he went out 
he said a short prayer4 ,the 7,sages7   
said to him1 8what occasion is there for

 this prayer80 ,he said to them1  8when 
,i enter ,i pray that no cause of       
offence may arise through me2 and  when 
,i go out ,i give thanks for my lot40   
#c4 ,rabban ,gamaliel said1 8one must   
daily say the eighteen prayers40 ,r4    
,joshua said 8a summary of the          
eighteen40 ,r4 ,akivah said1 8if his    
prayer be  fluent in his mouth1 he says 
the eighteen2 if not1 a summary of the  
eighteen40    #d4 ,r4 ,eleazar said1 8if
 one make his prayer fixed1 his prayer  
is not  supplications40 ,r4 ,joshua     
said1 8if a man travel in dangerous     
places1 let  him use this short prayer3 
#8,save1 ,o ,lord1 thy people1 the      
remnant of  ,israel2 at every stage of  
their journey7#be7 let their wants be   
before  thee4 ,blessed art thou1 ,o     
,lord1 who hearest prayers4' 0    #e4   
,if one ride on an ass1 he must         
dismount3 if he cannot dismount1 he must
  turn his face2 and if he cannot turn  
his face1 he must direct his heart      
toward the ,holy of ,holies4    #f4 ,if 

one be seated in a ship1 or in a        
carriage1 or on a raft1 he must  direct 
his mind toward the ,holy of ,holies4   
#g4 ,r4 ,eleazar1 the son of ,azariah1  
said 8the additional7#bf7 prayers are   
only to be said in a public             
congregation40 ,but the ,sages say1 8if 
there be  a public congregation1 or no  
public congregation40 ,r4 ,judah said in
 his  name1 8in every place1 where there
 is a public congregation1 individuals  
are exempted from additional prayers40  
,chapter ,v      #a4 ,men should not    
stand up to pray1 except with           
reverential head4 ,the  pious of ancient
 days used to pause one hour before they
 began to pray1  that they might direct 
their hearts to ,god4 ,though the king  
salute1 one  must not respond2 and      
though a serpent wind itself round his  
heel1 one  must not pause4    #b4 ,men  
should mention the heavy rain in praying
 for the resurrection of  the dead2 and 
entreat for rain in the blessing for the
 year1 and 8the  distinction between the

 ,sabbath and weekday07#bg7 is to be    
said in the  prayer 8who graciously     
bestows knowledge407#bh7 ,r4 ,akivah    
said1 8the  distinction between the     
,sabbath and week-day is to be said in a
 fourth  prayer by itself40 ,r4 ,eleazar
 said1 8in the thanksgivings40    #c4   
,he who says1 8,thy mercies extend to a 
bird's nest10 or1 8for goodness  be ,thy
 name remembered10 or he who says1 8we  
give thanks1 we give  thanks107#bi7 is  
to be silenced4 ,if a man pass up to the
 ark 7where the  rolls of the ,law are  
kept7 and make a mistake1 another must  
pass up in his  stead2 nor may he in    
such a moment refuse4 8,where does he   
begin80 8,from  the beginning of the    
prayer in which the other made the      
mistake40    #d4 ,he who passes up to   
the ark is not to answer 8,amen0 after  
the priests1  lest his attention be     
distracted4 ,if no other priest be      
present but  himself1 he is not to lift 
up his hands 7to bless the              
congregation74 ,but  if he be confident 

that he can lift up his hands1 and then 
resume1 he is  at liberty4    #e4 ,if a 
man pray1 and make a mistake1 it is a   
bad sign for him4 ,if he be a           
representative of a congregation1 it is 
a bad sign for his constituents1  for a 
man's representative is like himself4   
,they say of ,r4 ,hanina1 son of  ,dosa1
 that when he prayed for the sick1 he   
used to say1 8this one will  live10 or  
8this one will die40 ,the 7,sages7 said 
to him1 8how do you know80  ,he said to 
them1 8if my prayer be fluent in my     
mouth1 ,i know that he is  accepted2 but
 if not1 ,i know that he is lost40      
,chapter ,,vi      #a4 8,how do we bless
 for fruit80 8,for fruit of a tree say1 
#8,who createst  the fruit of the wood1'
 excepting the wine4 ,for wine say1     
#8,who createst  the fruit of the vine4'
 ,for fruits of the earth say1 #8,who   
createst the  fruit of the ground1'     
excepting the morsel4 ,for the morsel   
say1 #8,who  bringest forth bread from  
the earth4' ,for vegetables say1 #8,who 

createst  the fruit of the ground4' ,r4 
,judah says1 #8,who createst various    
kinds of  herbs4' 0    #b4 ,he who      
blessed the fruits of the tree 7thus71  
8,who createst the fruits  of the       
ground80 8,he is free40 ,and for the    
fruits of ground 7said71 8,who  createst
 the fruits of the wood80 8,he is not   
free40 ,but1 in general1 if  one say1   
87,who createst7 everything80 8,he is   
free40    #c4 ,for the thing which      
groweth not from the earth1 say1 87,who 
createst7  everything40 ,for vinegar1   
unripe fruit1 and locusts1 say          
8everything40 ,for  milk1 cheese1 and   
eggs1 say 8everything40 ,r4 ,judah says1
 8whatever it be1  which had its origin 
in a curse1 is not to be blessed40      
#d4 ,if a man have before him many kinds
 of fruits8 ,r4 ,judah says1 8if there  
be among them of the seven7#cj7 kinds1  
he is to bless them40 ,but the ,sages   
say 8he may bless whichever of them he  
pleases40    #e4 8,if one blessed the   
wine before food80 8,the blessing frees 

the wine  after food40 8,if he blessed  
the titbit before food80 8,it frees the 
titbit  after food40 8,if he blessed the
 bread80 8,it frees the titbit40 ,but   
the  blessing on the titbit does not    
free the bread4 ,the school of ,shammai 
say1  8neither does it free the         
cookery40    #f4 8,if several persons   
sit down to eat80 8,each blesses for    
himself40 8,but  if they recline        
together80 8,one blesses for all40 8,if 
wine come to them  during food80 8,each 
blesses for himself40 8,but if after    
food80 8,one  blesses for all40 ,he also
 blesses for the incense1 even though   
they have  not brought it till after the
 repast4    #g4 8,if they first set salt
 food before a man and bread with it80  
8,he  blesses the salt food1 which frees
 the bread1 as the bread is only an     
appendage40 ,the rule is1 whenever there
 is principal and with it               
appendage1--the blessing on the         
principal frees the appendage4    #h4   
8,if one have eaten figs1 grapes1 and   

pomegranates80 8,he must say after  them
 three blessings40 ,the words of ,rabban
 ,gamaliel4 ,but the ,sages say1  8one  
blessing--a summary of the three40 ,r4  
,akivah says1 8if one have eaten  boiled
 7pulse72 and it is his meal1 he must   
say after it three blessings40  ,whoever
 drinks water for his thirst1 says1 8,by
 whose word everything is10  etc4 ,r4   
,tarphon says1 8,who createst many      
souls10 etc4        ,chapter ,,vii      
#a4 ,three men who have eaten together  
are bound to bless after food4 8,if a   
person have eaten of that which is      
doubtful1 whether it has paid tithe or  
not2 or of first tithe from which the   
heave offering has been taken2 or of    
second tithe or consecrated things1     
which have been redeemed2 also1 if the  
waiter have eaten the size of an olive2 
or a ,samaritan be of the party80  8,the
 blessing must be said40 8,but if one   
have eaten the untithed--or first       
tithes from which the heave offering has
 not been taken--or consecrated  things 

which are unredeemed2 or if the waiter  
have eaten less than the  size of an    
olive1 or a stranger be of the party80  
8,the blessing is not to  be said40     
#b4 ,there is no blessing at food for   
women1 slaves1 and children4 ,what      
quantity is required for the blessing at
 food8 ,the size of an olive4 ,r4       
,judah says 8the size of an egg40    #c4
 8,how do we bless at food80 8,if there 
be three1 one says1 #8,let us  bless1'  
etc42 if three and himself1 he says1    
#8,bless ye1' etc43 if ten1 he  says1   
#8,let us bless our ,god1' etc42 if ten 
and himself1 he says1 #8,bless  ye1'    
etc42 7so7 if there be ten or ten       
myriads4 ,if there be an hundred1 he    
says1 #8,let us bless the ,lord our     
,god1' etc42 if there be an hundred and 
himself1 he says1 #8,bless ye1' etc43 if
 there be a thousand1 he says1 #8,let   
us bless the ,lord our ,god1 the ,god of
 ,israel2' if there be a thousand and   
himself1 he says1 #8,bless ye1' etc43 if
 there be a myriad1 he says1 #8,let us  

bless the ,lord our ,god1 the ,god of   
,israel1 the ,god of ,hosts1 who sitteth
  between the ,cherubim1' etc42 if there
 be a myriad and himself1 he says1      
#8,bless ye1' etc4 ,as he pronounces the
 blessing1 so they respond after him1   
#8,blessed be the ,lord our ,god1 the   
,god of ,israel1 the ,god of ,hosts1 who
  sitteth between the ,cherubim1 for the
 food we have eaten4' 0 ,r4 ,jos the    
,galilean says they should bless        
according to the number of the assembly2
  for it is written1 8,bless ye ,god in 
the congregations2 7even7 the ,lord     
from the fountain of ,israel407#ca7     
,said ,r4 ,akivah1 8,what do we find in 
the  synagogue8 whether many or few the 
minister says1 #8,bless ye the ,lord1' 0
  etc4 ,r4 ,ishmael says1 8,bless ye the
 ,lord1 who is ever blessed40    #d4    
,when three have eaten together1 they   
are not permitted to separate  without  
blessing2 nor four or five4 ,but six may
 divide into two parties1  and so may   
any number up to ten4 ,but ten may not  

separate without  blessing1 nor any     
number less than twenty 7who can divide 
into two  parties74    #e4 ,if two      
companies have eaten in one house1 and  
some of each company be  able to see    
some of the other company1 they may join
 in the blessing2 but  if not1 each     
company blesses for itself4 8,they      
should not bless the wine  till it has  
been mixed with water40 ,the words of   
,r4 ,eleazar4 ,but the ,sages  say 8they
 may bless it unmixed40        ,chapter 
,,viii      #a4 ,these are the          
controversies relating to meals between 
the schools of  ,shammai and ,hillel4   
,the school of ,shammai say1 8one must  
say the blessing  of the day1 and then  
bless the wine20 but the school of      
,hillel say1 8one  must say the blessing
 on the wine1 and then bless the day40  
#b4 ,the school of ,shammai say1 8men   
must pour water on the hands1 and then  
mix the goblet20 but the school of      
,hillel say1 8the goblet must be mixed1 
and then water poured on the hands40    

#c4 ,the school of ,shammai say1 8one is
 to wipe his hands on the napkin1 and   
lay it on the table20 but the school of 
,hillel say1 8on the cushion40    #d4   
,the school of ,shammai bless 8the      
light1 the food1 the spices1 and the    
distinction of the day20 but the school 
of ,hillel bless 8the light1 the        
spices1 the food1 and the distinction of
 the day40 ,the school of ,shammai  say1
 8who created the light of fire20 but   
the school of ,hillel say1  8,creator of
 the lights of fire40    #f4 ,men must  
not bless light and spices of idolatrous
 ,gentiles1 nor light  and spices of    
corpses1 nor light and spices before an 
idol4 ,they must not  bless the light   
until they have enjoyed the light4      
#g4 8,if one have eaten1 and forgotten1 
and not blessed80 ,the school of        
,shammai say1 8he must return to his    
place and bless40 ,but the school of    
,hillel say1 8he may bless in the place 
where he recollects40 8,how long is  one
 obliged to bless80 8,until the food in 

his stomach be digested40    #h4 8,if   
wine came to the company1 and there is  
but one goblet80 ,the school  of        
,shammai say 8that one must bless the   
wine and then bless the food40 ,but  the
 school of ,hillel say 8that one must   
bless the food and then bless the       
wine40 ,men must answer 8,amen0 when an 
,israelite blesses2 but they must not   
answer 8,amen0 when a ,samaritan        
blesses1 until the whole7#cb7 blessing  
be  heard4        ,chapter ,,ix      #a4
 ,he who sees a place where signs were  
wrought for ,israel1 says1 8,blessed  be
 ,he who wrought signs for our fathers  
in this place20 a place where  idolatry 
has been rooted out1--says1 8,blessed be
 ,he who hath rooted  idolatry out of   
our land40    #b4 ,on comets1           
earthquakes1 lightnings1 thunder1 and   
tempests1 say1  8,blessed be ,he whose  
strength and might fill the world40 ,on 
mountains1  hills1 seas1 rivers1 and    
deserts1 say1 8,blessed be ,he who made 
the  creation40 ,r4 ,judah says1 when a 

man sees the great sea he is to say1    
8,blessed be ,he who made the great     
sea10--when he sees it at intervals4 ,on
  rains1 and on good news say1 8,blessed
 be ,he who is good and beneficent40    
,on bad news say1 8,blessed be the true 
,judge40    #c4 ,he who has built a new 
house1 or bought new furniture1 says1   
8,blessed  be ,he who has kept us       
alive10 etc4 ,one must bless for evil   
the source of  good2 and for good the   
source of evil4 8,he who supplicates for
 what is  past80 8,such prayer is vain40
 8,how80 ,his wife is pregnant1 and he  
says1  8,god grant that my wife may     
bring forth a male child40 ,such prayer 
is  vain4 ,or if one on the road hear   
the voice of lamentation in the city1   
and  say1 8,god grant that it may not be
 my son1 my house10 etc41 such prayer is
  vain4    #d4 ,whoever enters a        
fortified town must say two prayers1 one
 at his  entrance1 and one at his       
departure4 ,ben ,azai says1 8four1 two  
at his  entrance1 and two at his        

departure2 he returns thanks for the    
past1 and  supplicates for the future40 
#e4 ,man is bound to bless ,god for     
evil1 as he is bound to bless ,him for  
good4 ,for it is said1 8,and thou shalt 
love the ,lord thy ,god with all thy    
heart1 and with all thy soul1 and with  
all thy might407#cc7 8,with all thy     
heart0 means1 with both thy             
inclinations1 the evil as well as the   
good4  8,with all thy soul0 means1 even 
should ,he deprive thee of life2 and    
8with  all thy might0 means with all thy
 wealth4 ,another opinion is1 that 8with
  all thy might0 means whatever measure 
,he metes out unto thee1 do thou  thank 
,him with thy entire might4 ,no man is  
to be irreverent opposite the  eastern  
gate of the ,temple1 for it is opposite 
the ,holy of ,holies4 ,no man  is to go 
on the mountain of the house with his   
staff1 shoes1 or purse1 nor  with dust  
on his feet1 nor is he to make it a     
short cut1 nor is he to spit  at all4   
,all the seals of the blessings in the  

sanctuary used to say1 8from  eternity40
 ,but since the ,epicureans perversely  
taught there is but one  world1 it was  
directed that man should say1 8from     
eternity to eternity40  ,it was also    
directed that every man should greet his
 friend in ,,the ,,name1  as it is said1
 8,and behold ,boaz came from           
,bethlehem1 and said unto the  reapers1 
,the ,lord 7be7 with you3 and they      
answered him1 ,the ,lord bless          
thee407#cd7 ,and it is also said1 8,the 
,lord is with thee1 thou mighty man  of 
valor407#ce7 ,and it is said1 8,despise 
not thy mother when she is  old407#cf7  
,and it is also said1 87,it is7 time for
 7thee71 ,lord1 to work1  for they have 
made void thy law407#cg7 ,r4 ,nathan    
says1 8,they have made void  thy law    
because 7it is7 time for 7thee71 ,lord1 
to work40          ,on ,the ,sabbatical 
,year                                   
,ploughing--,gardening--,dunging--,remov
ing ,stones--,sowing--,cutting ,down    
,trees--,fruits--,buying and            

,selling--,territory ,included in the   
,sabbatical ,year--,produce ,governed by
 ,its ,laws--,debts and ,payments4      
,chapter ,i      #a4 8,how long do men  
plough in a field with trees on the eve 
of the  ,sabbatical year807#ch7 ,the    
school of ,shammai say1 8so long as it  
is useful  for the fruit20 but the      
school of ,hillel say1 8till            
,pentecost10 and the  words of the one  
are near to the words of the other4     
#b4 8,what is a field with trees80      
8,three trees to every fifty cubits     
square1 if they be fit to produce a heap
 of figs worth sixty ,italian           
minas27#ci7 on their account men can    
legally plough the earth for the whole  
fifty cubits square around them4 ,less  
than for these they may not legally     
plough1 save the extent of the gatherer 
of fruit with his basket outward40      
#c4 8,whether they be fruitless or      
fruitful80 8,men may regard them as     
though  they were fig-trees40 8,if they 
be fit to produce a heap of figs worth  

sixty ,italian minas80 8,on their       
account they may legally plough the     
whole  fifty cubits square around them4 
,less than for these they may not       
plough1  save what is absolutely        
needful40    #d4 8,one tree produced a  
heap of figs1 and two trees did not     
produce it2 or  two trees produced it1  
and one did not produce it80 8,men may  
not plough  save what is absolutely     
needful for them1 till they be from     
three to nine  in number40 8,if they be 
ten80 8,on their account men may legally
 plough  around them the whole fifty    
cubits square2 and also from ten trees  
and  upward1 whether they produce or do 
not produce it40 ,as is said1 8in       
earing-time and in harvest thou shalt   
rest407#dj7 ,there is no need to say    
earing-time and harvest in the          
,sabbatical year1 but earing-time on the
 eve  of the ,sabbatical year1 when it  
is just entering on the ,sabbatical     
year2  and harvest of the ,sabbatical   
year1 which is proceeding toward the    

close  of the ,sabbatical year4 ,rabbi  
,ishmael said1 8as the earing-time      
7mentioned  ,exod4 xxxiv4 #ba7 is       
voluntary1 so the harvest is voluntary1 
except the  harvest of the 7omer7       
sheaf407#da7    #e4 8,if the three trees
 belong to three owners80 8,they are    
reckoned as one1  and on their account  
they may legally plough the whole fifty 
cubits square  around them40 8,and how  
much space must be between them80       
,rabban ,simon1 the  son of ,gamaliel1  
said1 8that a bullock with his ploughing
 instruments may  pass40    #f4 8,if    
there be ten saplings dispersed in the  
fifty cubits square80 8,on  their       
account men may plough the whole fifty  
cubits square around them  till new     
year's day40 8,if they be placed in a   
row1 or rounded like a  crown80 8,men   
may not plough save what is absolutely  
needful for them40    #g4 ,the saplings 
and the gourds are reckoned alike in the
 fifty cubits  square4 ,rabban ,simon1  
the son of ,gamaliel1 said1 8for every  

ten cucumbers  in the fifty cubits      
square1 men may plough the fifty cubits 
square around  them till new year's     
day40    #h4 8,how long are they called 
saplings80 ,rabbi ,eleazar1 the son of  
,azariah1  said17#db7 8till they can be 
used40 ,r4 ,joshua said1 8till the age  
of seven  years40 ,r4 ,akiba said1 8a   
sapling1 as commonly named40 8,a tree   
decays and  sprouts afresh2 when less   
than a handbreadth1 it is a sapling2    
when more  than a handbreadth1 it is a  
tree40 ,the words of ,rabbi ,simon4     
,chapter ,,ii      #a4 8,how long may   
men plough in a white7#dc7 field on the 
eve of the  ,sabbatical year80 8,till   
the productiveness ceases2 so long as   
men usually  plough to plant cucumbers  
and gourds40 ,said ,r4 ,simon1 8thou    
hast put the  law in every man's hand4  
,but men may plough in a grain field    
till the  ,passover1 and in a field of  
trees till ,pentecost40    #b4 ,men may 
dung and dig among cucumbers and gourds 
till new year's day1  and they may also 

do so in a parched-up field4 ,they may  
prune them1 remove  their leaves1 cover 
them with earth1 and fumigate them1 till
 new year's  day4 ,r4 ,simon said1 8one 
may even remove the leaf from the bunch 
of grapes  in the ,sabbatical year40    
#c4 ,men may remove stones till new     
year's day4 ,they may gather the ears1  
they may break off branches1 they may   
cut off the withered part till new      
year's day4 ,r4 ,joshua said1 8as they  
may break off branches and cut off  the 
withered part of the fifth year1 so also
 they may do it in the sixth  year40    
,rabbi ,simon said1 8every time ,i am   
permitted to work among the  trees1 ,i  
am permitted to cut off the withered    
part40    #d4 ,men may smear the        
saplings1 and bind them1 and cut them   
down1 and make  sheds for them1 and     
water them1 till new year's day4 ,r4    
,eleazar1 the son  of ,zadok1 said1 8one
 may even water the top of the branch in
 the  ,sabbatical year1 but not the     
root40    #e4 ,men may anoint unripe    

fruits1 and puncture7#dd7 them1 till new
 year's  day4 ,unripe fruit of the eve  
of the ,sabbatical year which is just   
entering  on the ,sabbatical year1 and  
unripe fruit of the ,sabbatical year    
which is  proceeding to the close of the
 ,sabbatical year1 they may neither     
anoint  nor puncture4 ,rabbi ,jehudah   
said1 8the place where it is customary  
to  anoint them1 they may not anoint    
them1 because that is work4 ,the place  
where it is not customary to anoint     
them1 they may anoint them40 ,r4 ,simon 
8permitted it in trees because it is    
allowable in the usual culture of the   
trees40    #f4 ,men may not plant trees1
 make layers1 or engraft them1 on the   
eve of  the ,sabbatical year1 less than 
thirty days before new year's day4 ,and 
if  one plant them1 or make layers1 or  
engraft them1 they must be rooted out4  
,rabbi ,judah said1 8every graft which  
does not cohere in three days has no    
more cohesion40 ,rabbi ,jos and ,r4     
,simon said 8in two weeks40    #g4      

,rice1 and millet1 and poppy1 and       
simsim17#de7 which have taken root      
before new year's day1 must be tithed   
for the past year1 and are allowed  for 
use in the ,sabbatical year2 otherwise  
they are forbidden in the  ,sabbatical  
year1 and must pay tithes for the       
following year4    #h4 ,r4 ,simon of    
,shezur said1 8,egyptian beans which are
 sown at first for  seed are reckoned   
like them40 ,r4 ,simon said1 8the large 
lentils are  reckoned like them40 ,r4   
,eliezer said1 8the large lentils which 
put forth  pods before new year's day   
are also reckoned like them40    #i4    
8,onions1 not for seed1 and ,egyptian   
beans1 from which water is withheld     
thirty days before new year's day1 must 
pay tithes for the past year1 and  they 
are allowed for use in the ,sabbatical  
year4 ,otherwise they are  forbidden in 
the ,sabbatical year1 and must be tithed
 for the coming year1  and so also 7the 
produce7 of a rain-field7#df7 from which
 the water of  irrigation is withheld on

 two occasions40 ,the words of ,r4      
,maier4 ,but the  ,sages say 8three40   
#aj4 8,the gourds which stand over for  
seed80 8,if they dry up before new      
year's day and are unfit for human food1
 it is lawful to let them remain  on the
 ,sabbatical year4 ,otherwise it is     
forbidden to let them stand over  on the
 ,sabbatical year4 ,their buds are      
forbidden in the ,sabbatical year4  ,but
 they may be sprinkled with white       
dust407#dg7 ,the words of ,r4 ,simon4   
,rabbi ,eliezer1 the son of ,jacob1     
8forbade them40 ,men may irrigate rice  
in  the ,sabbatical year4 ,rabbi ,simon 
said1 8but they must not cut its        
leaves40        ,chapter ,,iii      #a4 
8,how long may men bring out dung to the
 heap80 8,till the time comes for       
stopping work40 ,the words of ,r4       
,maier4 ,r4 ,judah said1 8till its      
fertility7#dh7 dry out40 ,r4 ,jos said1 
8till it hardens into a lump40    #b4   
8,how much may men manure80 8,as much as
 three times three heaps for  fifty     

cubits square of ten times ten ass      
panniers1 each containing a             
letech47#di7 ,they may increase the     
panniers1 but they must not increase the
  heaps40 ,rabbi ,simon said1 8also the 
heaps40    #c4 ,a man may make for his  
field three times three heaps to the    
fifty  cubits square4 8,for more than   
these he must excavate the earth40 ,the 
words  of ,r4 ,simon4 ,but the ,sages   
8forbid it1 till he sink the heaps three
  handbreadths1 or till he raise them   
three above the earth40 ,a man may keep 
his manure in store4 ,rabbi ,maier      
8forbade it till he sink it three       
handbreadths1 or till he raise it       
three40 ,if he have only a little1 he   
may  increase it and proceed in his     
work4 ,rabbi ,eleazar1 the son of       
,azariah1  8forbade it till he sink the 
manure three handbreadths1 or raise it  
three1  or till he place it on a rock40 
#d4 8,he who stables his cattle in his  
field80 8,he may make a pen twice  fifty
 cubits square4 ,he may remove three    

sides and leave the middle one4  ,it    
follows that he has a stable four times 
fifty cubits square40 ,rabbi  ,simon1   
the son of ,gamaliel1 said 8eight times 
fifty cubits square40 8,if  his whole   
field were four times fifty square      
cubits80 8,he should leave a  little    
space because of the observant eye1 and 
he may remove the manure of  his cattle 
from the pen and put it into the middle 
of his field1 as men  usually manure40  
#e4 ,a man may not open a quarry in the 
beginning of the ,sabbatical year in    
his field1 unless there be already in it
 three heaps of stones measuring  three 
cubits by three cubits1 and in height   
three cubits1 counting  twenty-seven    
stones in each heap4    #f4 ,a fence    
composed of ten stones each1 of weight  
sufficient for two men1  may be removed4
 8,if the fence measure ten             
handbreadths80 8,less than this  he may 
clear off1 but he must leave it a       
handbreadth high over the  ground40     
,these words only speak of his own      

field4 ,but from his neighbor's  field  
he may take away what he pleases4 ,these
 words speak of the time when  one did  
not begin the work on the eve of the    
,sabbatical year4 8,but if one  begin on
 the eve of the ,sabbatical year80 8,he 
may take away what he  pleases40    #g4 
,stones shaken by the plough1 or those  
covered and afterward exposed1 if  there
 be among them two of a burden for two  
men1 may be removed4 ,he who  removes   
stones from his field may remove the    
upper 7ones717#ej7 but he must  leave   
those touching the earth4 ,and so also  
from a heap of rubbish1 or a  heap of   
stones1 one may take away the upper     
part1 but must leave that  which        
touches7#ea7 the earth4 ,if there be    
beneath them a rock1 or stubble1  they  
may be removed4    #h4 ,men must not    
build terraces on the face of the hills 
on the eve of the  ,sabbatical year1    
when the rains have ceased1 because that
 is preparation  for the ,sabbatical    
year4 ,but one may build them in the    

,sabbatical year1  when the rains have  
ceased1 because that is preparation for 
the close of  the ,sabbatical year4 ,and
 men must not strengthen them with      
mortar1 but  they may make a slight     
wall4 ,every stone which they can       
reach7#eb7 with  their hands and remove1
 they may remove4    #i4 8,shoulder     
stones may come from every place1 and   
the contractor may  bring them from     
every place4 ,and these are shoulder    
stones1 every one  which cannot be      
carried in one hand40 ,the words of ,r4 
,maier4 ,rabbi ,jos  said1 8shoulder    
stones1 commonly so named1 all that can 
be carried1 two1  three1 upon the       
shoulder40    #aj4 ,he who builds a     
fence between his own and public        
property may sink it  down to the rock4 
8,what shall he do with the dust80 8,he 
may heap it up on  the public property1 
and benefit it40 ,the words of ,r4      
,joshua4 ,r4 ,akiba  said1 8as we have  
no right to injure public property1 so  
we have no right  to benefit it40 8,what

 shall he do with the dust80 8,he may   
heap it up in  his own field like       
manure1 and so also when he digs a well1
 or a cistern1  or a cave40             
,chapter ,,iv      #a4 ,in olden times  
they used to say a man may gather wood1 
stones1 and  grass in his own 7field71  
just as he may gather that which is     
greater out  of his neighbor's field4   
,when transgressors increased1 a rule   
was made  that this one should gather   
from that one1 and that one from this   
one1  without benefit2 and it is        
unnecessary to say that one could not   
promise  victuals to those who gathered4
    #b4 ,a field cleared of thorns may  
be sown in the close of the ,sabbatical 
year4 ,if it be tilled or manured by    
cattle1 it must not be sown in the      
close of the ,sabbatical year4 8,if a   
field be twice ploughed807#ec7 ,the     
school of ,shammai say1 8its fruit must 
not be eaten in the ,sabbatical  year40 
,but the school of ,hillel say1 8it may 
be eaten40 ,the school of  ,shammai say1

 8they must not eat its fruit on the    
,sabbatical year1 if 7the  owner of it  
have7 benefit therefrom40 ,but the      
school of ,hillel say1 8men  may eat it 
whether there be or be not benefit40 ,r4
 ,judah said1 8the words  are contrary2 
that which is permitted by the school of
 ,shammai is  restricted by the school  
of ,hillel40    #c4 ,men may contract   
for cultivated fields from ,gentiles on 
the ,sabbatical  year1 but not from     
,israelites4 ,and they may strengthen   
the hands of the  ,gentiles on the      
,sabbatical year1 but not the hands of  
,israelites4 ,and in  saluting ,gentiles
 they may ask after their peace for the 
sake of  peace47#ed7    #d4 8,if one    
thins olive trees80 ,the school of      
,shammai say1 8only cut them  down10 and
 the school of ,hillel say1 8one may    
root them out02 but they  both agree    
that for smoothing the earth the trees  
must be cut down4 8,what  is meant by   
thinning80 8,removing one or two40      
8,what is meant by smoothing  the       

earth80 8,removing three trees each by  
the side of the other40 8,how is  this  
understood80 8,that one may root them   
out not only of his own field1  but also
 when smoothing down the field of his   
neighbor40    #e4 8,he who cleaves olive
 trees must not fill in the vacuum with 
earth2 but  he may cover it over with   
stones or stubble4 ,he who cuts down    
trunks of  sycamore must not fill in the
 vacuum with earth1 but he may cover it 
over  with stones or stubble4 ,men must 
not cut down a young sycamore in the    
,sabbatical year1 because that is       
labor40 ,r4 ,judah said1 8if as it is   
usually done it is forbidden3 but one   
may allow it to be ten handbreadths     
high1 or cut it just above the ground40 
8,he who lops off vine tendrils1  and   
cuts reeds80 ,r4 ,jos the ,galilean     
said1 8he must leave them an            
handbreadth high40 ,rabbi ,akiba said1  
8he may cut them as it is usual with  an
 axe1 or sickle1 or saw1 or with        
whatever he pleases40 8,a tree that is  

split80 8,men may bind it round in the  
,sabbatical year1 not that it may       
cohere1 but that its fissure may not    
extend40    #g4 8,from what time may the
 fruits of trees in the ,sabbatical year
 be  eaten80 8,unripe fruits1 when they 
are becoming transparent1 may be eaten  
with a piece of bread in the field4     
,when they are mellow1 they may be      
gathered into the house2 and so also    
with all like them40 ,during the        
remainder of the seven years their      
tithes must be paid4    #h4 ,the sour   
grapes in which there is juice may be   
eaten with a piece of  bread in the     
field4 ,before they rot they may be     
gathered into the house1  and so also   
with all like them4 ,during the         
remainder of the seven years  their     
tithes must be paid4    #i4 8,olives    
from which men have collected the fourth
 of a log7#ee7 of oil to  the           
seah807#ef7 8,they may be crushed and   
eaten in the field40 ,when men can      
collect from them half a log1 they may  

be pounded and used for anointing  in   
the field4 ,when those have been        
collected which have attained a third   
of their size they may be pounded in the
 field1 and gathered into the  house1   
and so also with all like them4 ,during 
the remainder of the seven  years their 
tithes must be paid4 ,but for the rest  
of all fruits of trees1  as are their   
seasons for the laws of tithes1 so are  
their seasons for the  laws of the      
,sabbatical year4    #aj4 8,from what   
time may men not cut trees in the       
,sabbatical year80 ,the  school of      
,shammai say1 8every tree when it shoots
 forth40 ,the school of  ,hillel say1   
8the locust trees when they put forth   
their curling tendrils1  and the vines  
when they form berries1 and the olives  
when they flower4 ,and  the rest of the 
trees when they shoot forth40 ,but it is
 permitted to cut  all trees1 when they 
come to the season1 for tithes4 8,how   
much fruit  should be in the olive tree 
to prevent its being cut down80 8,a     

quarter  cab40 ,rabban ,gamaliel said1  
8the whole depends on the size40        
,chapter ,v      #a4 ,the ,sabbatical   
year of white figs7#eg7 is the second   
after the  ,sabbatical year1 because    
they produce in three years4 ,rabbi     
,judah said1  8,the ,sabbatical year of 
the ,persian figs is the close of the   
,sabbatical  year1 because they produce 
in two years40 ,the ,sages replied to   
him1 8they  only said white figs40      
#b4 8,if one store eschalots in the     
,sabbatical year80 ,r4 ,maier said1     
8there  must be not less than two       
seahs17#eh7 in height three             
handbreadths1 and  over them an         
handbreadth of dust40 ,but the ,sages   
say1 8not less than four  cabs1 in      
height an handbreadth1 and an           
handbreadth of dust over them1 and  they
 must be stored in a place where men    
tread407#ei7    #c4 8,eschalots over    
which the ,sabbatical year has passed80 
,rabbi ,eleazar  said1 8if the poor have
 gathered the leaves they are theirs2   

but if not1  the owner must reckon with 
the poor40 ,r4 ,joshua said1 8if the    
poor have  gathered the leaves1 they are
 theirs2 but if not1 the poor cannot    
reckon  with the owner40    #d4         
8,eschalots of the eve of the           
,sabbatical year which have entered on  
the  ,sabbatical year1 and summer       
onions1 and also dye7#fj7 plants of the 
best  ground80 ,the school of ,shammai  
say1 8they are to be rooted out with    
wooden  spades40 ,but the school of     
,hillel say1 8with metal axes40 ,but    
they both  agree with regard to dye     
plants on rocky ground1 that they are to
 be  rooted out with metal axes4    #e4 
8,from what time is it allowed to buy   
eschalots on the departure of the       
,sabbatical year80 ,r4 ,judah said1 8off
 hand02 but the ,sages say1 8when the   
new ones become plenty40    #f4 ,these  
are the implements which the farmer is  
not permitted to sell in  the           
,sabbatical year--the plough with all   
its implements1 the yoke1 the  shovel1  

and the goad4 ,but he may sell the      
hand-sickle1 and the  harvest-sickle1   
and the wagon1 with all its implements4 
,this is the rule3  8all implements1 the
 use of which may be misapplied for     
transgression1 are  forbidden2 but if   
they be 7partly for things7 forbidden   
and 7partly for  things7 allowed1 they  
are permitted40    #g4 ,the potter may  
sell five oil-jugs1 and fifteen         
wine-jugs1 because it is  usual to      
collect fruits from the free property4  
,and if one bring more than  these1 it  
is allowed1 and he may sell them to     
idolaters in the land1 and  to          
,israelites out of the land4    #h4 ,the
 school of ,shammai say1 8a man must not
 sell a ploughing heifer on  the        
,sabbatical year02 but the school of    
,hillel allow it1 8because the  buyer   
may slaughter her40 ,he may sell fruits 
in the time of sowing1 and  may lend    
another man his measure1 even if he know
 that the other man have  a             
threshing-floor1 and he may change money

 for him1 even if he know that  he have 
laborers4 ,but if it be openly declared1
 all is forbidden4    #i4 ,a woman may  
lend to her companion on the ,sabbatical
 year1 even when she  is suspicious1 a  
flour-sieve or a grain-sieve1 and a     
hand-mill and an  oven2 but she is      
neither to pick the wheat nor grind it  
with her4 ,a woman  of a special        
religious society may lend to the       
wife7#fa7 of an ordinary man  a         
flour-sieve1 or a grain-sieve1 and may  
pick wheat1 or grind it1 or sift  it1   
with her4 ,but when she 7the wife of an 
ordinary man7 pours in the  water1 she  
7a woman of a special religious society7
 must not touch the  flour 7to knead it7
 with her1 lest she strengthen the hands
 of a  transgressor4 ,and all these     
things were not said save for the sake  
of  peace4 ,and we may strengthen the   
hands of idolaters in the ,sabbatical   
year1 but not the hands of ,israel2 and 
in salutation we may ask after  their   
peace1 for the sake of peace4           

,chapter ,,vi      #a4 ,three countries 
7are included7 in the laws of the       
,sabbatical year4 ,in  all the          
possessions of those who returned from  
,babylon--from the 7border7  of the land
 of ,israel and to ,cezib17#fb7 we may  
not eat cultivated fruit1  and we may   
not cultivate the ground4 ,and in all   
the possessions of those  who came up   
from ,egypt from ,cezib1 and to the     
river of ,egypt1 and to the             
,amana17#fc7 we may eat cultivated      
fruits1 but we may not cultivate the    
ground4 ,from the river of ,egypt1 and  
from the ,amana to the interior1 we  may
 eat the fruits and cultivate the       
ground4    #b4 ,men may labor in that   
which is separated from the ground in   
,syria1 but  not in that which is       
attached to the ground4 ,they may       
thresh1 and shovel1  and tread out1 and 
make sheaves1 but they must not reap the
 grain nor  glean the grapes1 nor beat  
the olives4 ,this is the rule2 said     
,rabbi ,akiba1  8all things similar to  

that which is allowed in the land of    
,israel1 men  may do in ,syria40    #c4 
8,onions upon which fell rain and they  
sprouted80 8,if the leaves on them  be  
dark1 they are forbidden2 if green1 they
 are allowed40 ,rabbi ,chanina1  the son
 of ,antigonus1 said1 8if they can be   
pulled up by their leaves they  are     
forbidden2 and contrariwise if it       
happened so in the close of the         
,sabbatical year1 they are allowed40    
#d4 8,from what time may men buy greens 
at the close of the ,sabbatical  year80 
8,from the time that similar young ones 
are produced4 ,if the earlier  ones are 
prematurely ripened1 than the later ones
 are allowed40 ,rabbi7#fd7  allowed     
greens to be bought off-hand at the     
close of the ,sabbatical year4    #e4   
,men must not export oil7#fe7 which is  
only to be burned1 nor fruits of  the   
,sabbatical year1 from the land to lands
 abroad4 ,said ,rabbi ,simon1 8,i       
expressly heard that they may be        
exported to ,syria1 but that they must  

not  be exported to lands abroad40      
#f4 ,men must not import a              
heave-offering from abroad into the     
land4 ,said  ,rabbi ,simon1 8,i         
expressly heard that they may import it 
from ,syria1 but  that they must not    
import it from lands abroad40           
,chapter ,,vii      #a4 ,the ,sages     
stated an important rule3 8,in the      
,sabbatical year1 everything  eaten by  
man and eaten by beast1 and a kind of   
dye-stuff1 and whatever  cannot remain  
in the ground1 to them the laws of the  
,sabbatical year  apply1 and to their   
value the laws of the ,sabbatical year  
apply4 ,they are  to be cleared off from
 being private property1 and their price
 is to be  cleared off from being       
private property407#ff7 8,and which are 
these80 8,the  leaves of the deceitful  
scallion1 and the leaves of mint1       
succory1 and  cresses1 and the leek1 and
 the milk-flower407#fg7 8,and what is   
eaten by  beasts80 8,thorns and thistles
 and a kind of dye-stuff1 sprouts of    

indigo  and madder4 ,to them the laws of
 the ,sabbatical year apply1 and to     
their  price the laws of the ,sabbatical
 year apply4 ,they are to be cleared off
  from being private property1 and their
 price is to be cleared off from  being 
private property40    #b4 ,and again1   
the ,sages stated another rule3 8,all   
which is not eaten by  man nor eaten by 
beasts1 and a kind of dye-stuff1 and    
whatever remains in  the ground1 to them
 the laws of the ,sabbatical year apply1
 and to their  price the laws of the    
,sabbatical year apply1 but they are not
 to be  cleared off from being private  
property1 nor is their price to be      
cleared  off from being private         
property40 8,and which are these80 8,the
 root of the  deceitful scallion1 and   
the root of the mint1 and scorpion      
grass17#fh7 and  the bulbs of the       
milk-flower1 and the spikenard1 and a   
kind of dye-stuff1  the dye-plant1 and  
the wormwood1--to them the laws of the  
,sabbatical year  apply1 and to their   

price the laws of the ,sabbatical year  
apply4 ,they are  not to be cleared off 
from being private property1 nor is     
their price to  be cleared off from     
being private property40 ,rabbi ,maier  
said1 8their  prices are to be cleared  
off from being private property till    
,new ,year's  ,day40 ,the ,sages said to
 him1 8if they are not to be cleared off
 from being  private property1 it is    
immaterial about their prices40    #c4  
8,the peelings and flower of the        
pomegranate1 the shells and kernels of  
nuts80 8,to them the laws of the        
,sabbatical year apply1 and to their    
prices  the laws of the ,sabbatical year
 apply40 ,the dyer may dye for himself1 
but  he must not dye for pay1 because   
men must not trade in fruits of the     
,sabbatical year1 nor in the first-born1
 nor in heave-offerings1 nor in         
carcasses1 nor in that which is torn1   
nor in abominations1 nor in creeping    
things4 ,and one must not buy greens of 
the field and sell them in the  market4 

,but one may gather them1 and his son   
may sell them on his account4  ,he may1 
however1 buy for himself1 and he is     
allowed to sell what is  superfluous4   
8,he bought a first-born animal for a   
feast for his son1 or for a holiday1    
and has no need of it80 8,he is allowed 
to sell it40    #d4 8,hunters of wild   
animals--birds and fishes--who chanced  
to find sorts  that are unclean80 8,it  
is allowed to sell them40 ,r4 ,judah    
said1 8if a man  become possessed of    
them in his ordinary way1 he may buy and
 sell them1  excepting that such shall  
not be his practice40 ,but the ,sages   
8disallow  them40    #e4 8,the shoots of
 vines and of the locust-trees80 8,to   
them the laws of the  ,sabbatical year  
apply1 and to their prices the laws of  
the ,sabbatical year  apply40 ,they are 
to be cleared off from being private    
property1 and their  prices are to be   
cleared off from being private property4
 8,the shoots of  the oak1 and the      
nuts17#fi7 and the blackberries80 8,to  

them the laws of the  ,sabbatical year  
apply1 and to their prices the laws of  
the ,sabbatical year  apply40 8,they are
 not to be cleared off from being       
private property1 and  their prices are 
not to be cleared off from being private
 property4 ,but  their leaves must be   
cleared away to become public property1 
as they fall  down from their           
stems407#gj7    #f4 8,the rose and the  
carnation and the balsam and the        
chestnut80 8,to them  the laws of the   
,sabbatical year apply1 and to their    
prices the laws of the  ,sabbatical year
 apply40 ,r4 ,simon said1 8there is no  
,sabbatical year for  the balsam1       
because it has no fruit40    #g4 8,a new
 ,sabbatical rose which one steeped in  
old oil80 8,one may pick out  the rose40
 8,but an old rose in new oil80 8,one is
 bound to clear it off  from being      
private property40 8,new locust fruit   
which one steeped in old  wine1 and old 
7fruit7 in new 7wine780 8,men are bound 
to clear them off  from being private   

property40 ,this is the rule3 everything
 which produces  taste one is bound to  
clear off from being private property1  
sorts that  are different and sorts that
 are the same1 however little they be4  
,the  laws of the ,sabbatical year      
disallow however little of its own sort1
 and  in different sorts that which     
produces taste47#ga7        ,chapter    
,,viii      #a4 ,the ,sages stated an   
important rule for the ,sabbatical year3
 8,of all  that is only fit for man's   
food a plaster may not be made for man1 
and it  is needless to say for beast4   
,and of all that is not fit for man's   
food a  plaster may be made for man1 but
 not for beast40 ,and all that is not   
fit  either for man's food or beast's   
food1 if one consider it as food for man
  or food for beasts1 the ,sages impose 
on it the inconveniences of the laws    
relating to man and the inconveniences  
of the laws relating to beast4 ,if  one1
 however1 consider it as wood1 it is    
reckoned as wood2 for example1  the     

savory and the hyssop and the laurel4   
#b4 ,produce of the ,sabbatical year is 
given for food1 for drink1 and for      
anointing1 to eat the thing which it is 
usual to eat1 and to anoint with  what  
it is usual to anoint with4 ,one may not
 anoint with wine or vinegar4  ,but one 
may anoint with oil4 ,and so is it      
likewise with the heave-offering  and   
second tithe4 ,the laws of the          
,sabbatical year are more convenient for
  them1 because it is permitted to light
 a candle made from them4    #c4 ,men   
must not sell the fruits of the         
,sabbatical year1 neither by  measure1  
nor by weight1 nor by count4 ,neither   
may they sell figs by  counting1 nor    
greens by weight4 ,the school of        
,shammai say1 8nor in  bunches40 ,but   
the school of ,hillel say1 8that which  
it is usual to make in  bunches in the  
house men may make in bunches in the    
market2 for example1  cresses and the   
milk-flower40    #d4 ,if one said to a  
laborer1 8,here6 take this aisar7#gb7   

and gather greens  for me to-day80 8,his
 hire is allowed40 8,gather me for it   
greens to-day80  8,his hire is          
forbidden40 ,if one take from the baker 
a cake for a  pundion7#gc7 7saying71    
8when ,i will gather greens of the field
 ,i will bring  them to you80 8,it is   
allowed40 8,if one take bread from the  
baker in  silence80 8,he must not pay   
him from money of the ,sabbatical year1 
because  men must not pay a debt with   
money of the ,sabbatical year40    #e4  
,men must not give money of the         
,sabbatical year to a well-digger1 nor  
to  a bath-keeper1 nor to a barber1 nor 
to a skipper1 but one may give it to a  
well-digger for drink1 and to all       
persons one may give a gratuitous       
present4    #f4 ,men may not dry figs of
 the ,sabbatical year in the usual      
place1 but one  may dry them in a waste 
place4 ,they must not tread grapes in a 
wine-press1  but they may tread them in 
a kneading-trough4 ,and they must not   
put olives  into the oil-press with the 

stone over them1 but they may pound them
 and  put them into a small press4      
,rabbi ,simon said1 8one may also grind 
them in  the house of the oil-press and 
put them into the small press40    #g4  
,men must not boil greens of the        
,sabbatical year in oil of the          
heave-offering1 lest they take it for   
uses that are forbidden4 ,r4 ,simon     
8allowed it40 ,and the very last thing  
7in a series of exchanges7 partakes  of 
the laws of the ,sabbatical year2 but   
the fruit itself 7first exchanged7  is  
forbidden4    #h4 ,men must not buy     
servants1 ground1 or an unclean beast1  
with money of  the ,sabbatical year2 but
 if they buy them1 they must eat7#gd7 as
 much as  their value4 ,they must not   
bring for an offering the two pigeons of
 one  with an issue1 or the two pigeons 
after childbirth bought with money of   
the ,sabbatical year4 ,and if they bring
 them1 they must eat7#ge7 as much as    
their value4 ,they must not anoint      
vessels with oil of the ,sabbatical     

year4  ,but if they anoint them1 they   
must eat7#gf7 as much as their value4   
#i4 8,a skin which one anointed with oil
 of the ,sabbatical year80 ,rabbi       
,eleazar said1 8it must be burned40 ,but
 the ,sages say1 8one must eat7#gg7 as  
much as its value40 ,the ,sages said    
before ,rabbi ,akiba it was a saying of 
,rabbi ,eleazar1 8a skin smeared with   
oil of the ,sabbatical year must be     
burned40 ,he said to them1 8,hush6 ,i   
cannot tell you what ,rabbi ,eleazar    
said  about it40    #aj4 ,and again1 the
 ,sages said in his presence1 it was a  
saying of ,rabbi  ,eleazar17#gh7 8he who
 eats the bread of ,samaritans is as one
 who eats  swine-flesh40 ,he said to    
them1 8,hush6 ,i cannot tell you what   
,rabbi ,eleazar  said about it40    #aa4
 8,a bath which was heated with stubble 
or straw of the ,sabbatical  year80 8,it
 is allowed to wash in it40 8,but if one
 confer honor 7on the  bath780 8,he     
should not wash in it40        ,chapter 
,,ix      #a4 ,the rue1 and the sorrel  

with spreading leaves1 and the wild     
savory1 the  coriander of the mountains1
 and the parsley of the marshes1 and the
 rocket  of the desert1 are free from   
tithes2 and they may be bought from all 
men  in the ,sabbatical year1 because   
nothing like them is legally guarded4   
,rabbi ,judah said1 8the sprouts of the 
mustard are allowed1 because            
transgressors are not suspected for     
taking them from a guarded place40      
,rabbi ,simon said1 8all vegetables that
 sprout again are allowed1 excepting    
the sprouts of cabbage1 because there is
 not their like among the greens  of the
 field40 ,but the ,sages say1 8whatever 
sprouts again is forbidden40    #b4     
,there are three countries to be public 
property in the ,sabbatical year3       
,judah and beyond ,jordan and ,galilee2 
and each is divided into three parts3   
,upper ,galilee1 ,lower ,galilee1 and   
the ,vale4 ,from the village of         
,hananiah  and upward1 every part in    
which the sycamore tree does not grow is

 ,upper  ,galilee4 ,and from the village
 of ,hananiah and lower down1 where any 
sycamore tree grows1 is ,lower ,galilee4
 ,and the neighborhood of ,tiberias is  
the ,vale4 ,and in ,judah1 the          
mountains1 the plain1 and the vale1 and 
the  plain of ,lydda is as the plain of 
the south4 ,and its mountains are as the
  ,king's mountain47#gi7 ,from ,bethhorn
 and to the sea is one province4    #c4 
8,and wherefore did the ,sages say three
 countries80 8,that men might eat       
during the ,sabbatical year in every one
 of them1 till the last fruits be       
finished in it40 ,r4 ,simon said1 8they 
did not say three countries1 they  said 
only in ,judah40 ,and all the other     
countries are reckoned as the  ,king's  
mountain2 and all countries are reckoned
 the same for olives and  dates4    #d4 
,men may eat so long as there is any    
fruit legally free1 but they must  not  
eat of that which is legally guarded4   
,rabbi ,jos 8allowed it1 even  when     
guarded40 ,they may eat fruit so long as

 it is found in birds' nests1  and such 
fruit as is twice produced in each year1
 but they must not eat of  winter fruit4
 ,r4 ,judah 8allowed it at all times1 if
 it ripened before the  summer ended40  
#e4 8,if men pressed three sorts of     
fruit in one barrel80 ,r4 ,eliezer said1
  8they may eat of the first40 ,r4      
,joshua said1 8even of the last40       
,rabban  ,gamaliel said1 8everything1   
the species of which is finished growing
 in  the field1 its species is to be    
removed from the barrel407#hj7 ,rabbi   
,simon  said1 8all greens are reckoned  
as one4 ,they are to be cleared away    
from  the house40 ,they may eat of the  
leeks till the teasels have ceased      
growing  in the valley of               
,beth-,netopha4    #f4 8,he who gathers 
fresh herbs80 8,he may use them till    
their sap dry out40  8,and he who binds 
the dry in bundles80 8,he may use them  
till the second  rain descends407#ha7   
8,the leaves of reeds and the leaves of 
vines80 8,they  may be used till they   

fall from their stems40 8,and he who    
binds the dry in  bundles80 8,he may use
 them till the second rain descends40   
,rabbi ,akiba  said1 8they may be used  
by all persons till the second rain     
descends40    #g4 8,like to this rule is
 his case who rented a house to his     
neighbor till  the rains80 8,this means 
till the second rain descends40 8,he who
 by his vow  cannot get assistance from 
his neighbor till the rains80 8,this    
means till  the second rain descends40  
8,when may the poor enter into the      
gardens807#hb7  8,when the second rain  
descends40 8,when may they use and burn 
the stubble  and straw of the           
,sabbatical year80 8,when the second    
rain descends40    #h4 8,a man had fruit
 of the ,sabbatical year1 and the time  
came for clearing  it out from his      
house80 8,he may divide to everyone     
victuals for three  meals2 and the poor 
may eat the fruit after the clearing of 
it out1 but  not the rich40 ,the words  
of ,rabbi ,judah4 ,rabbi ,jos said1 8the

 poor and  the rich are alike1 they may 
eat it after it is cleared out40    #i4 
8,a man had fruits of the ,sabbatical   
year1 whether they fell to him by       
inheritance1 or were given to him by    
gift80 ,r4 ,eliezer said1 8let them be  
given to those who may eat them40 ,but  
the ,sages say1 8the transgressor  must 
not profit1 but let them be sold to     
those who may eat them1 and let  their  
price be divided to every man40 8,he who
 eats dough of the ,sabbatical  year    
before the heave-offering be separated  
from it80 8,he is guilty of  death40    
,chapter ,x      #a4 ,the ,sabbatical   
year releases7#hc7 a loan1 whether it be
 with or without  a bill4 ,the credit of
 a shop is not released4 ,but if one    
made it as a  loan1 it is released4     
,rabbi ,judah said1 8all the first      
credit is released1  the wages of an    
hireling is not released40 8,but if one 
made it as a loan80  8,it is released40 
,rabbi ,jos said1 8every work which     
ceases on the  ,sabbatical year is      

released2 but that which does not cease 
on the  ,sabbatical year is not released
 from payment40    #b4 ,the butcher who 
slaughtered a heifer 7at the end of the 
,sabbatical  year71 and divided her head
 7for sale on the first of the two feast
 days  of the new year71 remains a      
debtor2 but if he did so in an          
intercalary  month17#hd7 he is released 
7,deut4 xv4 #a74 ,but if it be not an   
intercalary  month1 he is not released4 
,he who forced1 or enticed1 or uttered a
  slander1 and every act of the         
tribunal1 have no release4 8,he who lent
 on  security1 or delivered his bills to
 the tribunal80 8,there is no release   
for him40    #c4 ,the ,defence7#he7 7for
 the poor7 has no release4 ,this is one 
of the  things which the old ,hillel    
ruled4 ,when he saw that the people     
refrained  from mutual loans1 and       
transgressed what is written in the law1
 8,beware  that there be not a thought  
in thy wicked heart107#hf7 etc41 ,hillel
 ruled  the ,defence4    #d4 ,this is   

the substance of the ,defence1 8,i hand 
over to you judges such  and such men in
 such a place1 that every debt which    
belongs to me ,i may  collect1 whenever 
,i please40 ,and the judges or witnesses
 sealed it below4    #e4 ,the ,defence  
written before the ,sabbatical year is  
valid1 but afterward  it is disallowed4 
,bills written before the ,sabbatical   
year are disallowed1  but afterward they
 are valid4 ,he who borrows from five   
persons must write  a ,defence for each 
of them4 ,if five persons borrow from   
one1 he writes but  one ,defence for all
 of them4    #f4 ,men must not write a  
,defence save only on ground4 8,if he   
have none80  8,the lender may present   
him with however little from his own    
field40 8,if  he had a field in pledge  
in a city80 8,he may write on it the    
,defence40  ,rabbi ,huzpith said1 8a man
 may write it on the property of his    
wife2 and  for orphans on the property  
of their guardians40    #g4 8,beehives80
 ,r4 ,eliezer said1 8they are as ground1

 and men may write on  them a ,defence1 
and they contract no legal uncleanness  
in their proper  place1 but he who takes
 honey out of them on the ,sabbath is   
liable 7for a  sin-offering74 ,the      
,sages1 however1 say they are not as    
ground1 and men  must not write on them 
a ,defence1 and they do contract legal  
defilement in  their place1 and he who  
takes honey out of them on the ,sabbath 
is free40    #h4 8,he who paid his debt 
on the ,sabbatical year80 8,the lender  
must say to  him1 #8,i release thee4' 0 
8,when he said it to him80 8,even so1 he
 may  receive it from him1 as is said1  
and this is the manner of the           
release407#hg7 ,it is like the slayer   
who was banished to the city of  refuge1
 and the men of the city wished to honor
 him4 ,he must say to them1  8,i am a   
murderer40 ,they say to him1 8,even so40
 ,he may receive the honor  from them1  
as is said1 8and this is the case of the
 slayer407#hh7    #i4 8,he who pays a   
debt in the ,sabbatical year80 8,the    

spirit of the ,sages  reposes on        
him407#hi7 8,he who borrowed from a     
proselyte1 when his  children7#ij7      
became proselytes with him80 8,he need  
not repay his  children40 8,but if he   
repay them80 8,the spirit of the ,sages 
reposes on  him40 ,all movables become  
property by acquisition2 but everyone   
who keeps  his word1    ,,the ,,spirit  
,,of ,,the ,,sages  ,,reposes  ,,on     
,,him4    ,,note4--,at the ,feast of    
,tabernacles in the ,sabbatical year1   
the following  portions of ,scripture   
were appointed to be read3 ,deut4 i4    
#a-f2 vi4 #d-h2  xi4 #ac-bb2 xiv4 #bb2  
xv4 #bc2 xvii4 #ad2 xxvi4 #ab-ai2       
xxvii42 xxviii4 ,these  portions were   
read by the king or high priest from a  
wooden platform  erected in the ,temple4
 ,the king or the high priest usually   
read them  sitting4 ,king ,agrippa1     
however1 read them standing1 and when he
 came to  the words 8,thou mayst not set
 a stranger over thee1 which is not thy 
brother0 7,deut4 xvii4 #ae71 8tears     

dropped from his eyes40 ,the people then
  cried out to encourage him1 8,thou art
 our brother--thou art our brother40    
7,sotah1 vii4 #h74          ,on ,the    
,sabbath          ,removals--,work to be
 ,avoided--,discussion ,between the     
,schools of      ,shammai and ,hillel as
 to ,what ,constitutes ,work--,work     
,allowed--,lighting--,eve of the        
,sabbath--,cooking and ,hot             
,water--,retention of                   
,heat--,burdens--,ornaments--,principal 
and ,secondary      ,work4              
,chapter ,i      #a4 ,removals7#ia7 on  
the ,sabbath are two4 ,of these removals
 four are inside  a place4 ,and there   
are two other removals1 of which four   
are outside a  place4 8,how80 8,a beggar
 stands without1 and the master of the  
house  within4 ,the beggar reached his  
hand within1 and gave something into the
  hand of the master of the house1 or   
took something from it and brought it   
out80 8,the beggar is guilty17#ib7 and  
the master of the house is free40  8,the

 master of the house reached his hand   
outside and gave something into  the    
hand of the beggar1 or took something   
from it and brought it in80 8,the       
master of the house is guilty1 but the  
beggar is free40 8,the beggar  reached  
his hand within1 and the master of the  
house took something from  it1 or gave  
something into it1 and the beggar       
brought it out80 8,both are  free40     
8,the master of the house reached his   
hand without1 and the beggar  took      
something from it1 or gave something    
into it1 and the master brought  it in80
 8,both are free40    #b4 ,a man must   
not sit before the barber near to       
evening prayer17#ic7 until  he has      
prayed4 ,he must not enter a bath1 nor a
 tannery1 nor eat1 nor  judge4 8,but if 
they began80 8,they need not cease40    
,they may cease to read  the            
8,hear107#id7 etc41 but they must not   
cease to pray4    #c4 ,a tailor must not
 go out with his needle near dusk17#ie7 
lest he forget  and go 7afterward74 ,nor

 a scribe go out with his pen4 ,nor may 
one search  his garments4 ,nor shall one
 read at the light of the lamp4 ,in     
truth they  said1 8the teacher may      
overlook when children are reading1 but 
he himself  shall not read40 ,similar to
 him1 one with an issue shall not eat   
with her  who has an issue1 because of  
the custom of transgression4    #d4 ,and
 these following are from the decisions 
which they mentioned of the  upper      
chamber of ,hananiah1 the son of        
,hezekiah1 the son of ,gorion1 when  the
 ,sages went up to visit him4 ,the      
school of ,shammai was counted1 and was 
more numerous than the school of        
,hillel4 ,and eighteen matters were     
determined on that day4    #e4 ,the     
school of ,shammai said1 8they must not 
soak ink1 nor paints1 nor  vetches1     
unless they be sufficiently soaked while
 it is yet day40 ,but the  school of    
,hillel allows it4    #f4 ,the school of
 ,shammai said1 8they must not put      
bundles of flax inside  the oven1 except

 it be sufficiently steamed while it is 
yet day1 nor wool  into the boiler      
except it imbibe sufficient dye in the  
eye of day40 ,but  the school of ,hillel
 allow it4 ,the school of ,shammai said1
 8they must not  spread nets for beasts1
 nor birds1 nor fishes1 except they be  
netted while  it is yet day40 ,but the  
school of ,hillel allows it4    #g4 ,the
 school of ,shammai said1 8they must not
 sell to a stranger1 and they  must not 
lade his ass with him1 and they must not
 load on him1 except they  have         
sufficient time to reach a near place   
before the ,sabbath40 ,but the  school  
of ,hillel allows it4    #h4 ,the school
 of ,shammai said1 8they must not give  
skins to a tanner1 nor  articles to a   
strange laundress2 except they can be   
sufficiently done  while it is yet day40
 ,but all of them the school of ,hillel 
allow 8with the  sun40    #i4 ,said     
,rabbi ,simon1 the son of ,gamaliel1    
8the house of my father used to  give   
white articles to a strange laundress   

three days before the ,sabbath40  ,but  
both schools agree that 8they may       
carry7#if7 beams to the oil-press and   
logs to the wine-press40    #aj4 8,they 
must not fry flesh1 onions1 and eggs2   
except they be  sufficiently fried while
 it is yet day4 ,they must not put bread
 in the  oven at dusk1 nor a cake on    
coals1 except its face be sufficiently  
crusted  while it is yet day40 ,rabbi   
,eliezer said1 8that its under side be  
sufficiently crusted40    #aa4 8,they   
may hang up the passover7#ig7 offering  
in an oven at dusk4 ,and  they may take 
a light from the wood pile in the house 
of burning407#ih7 ,and  in the suburbs  
8when the fire has sufficiently lighted 
the greater part40  ,rabbi ,judah says1 
8from the coals however little0 7kindled
 before the  ,sabbath74        ,chapter 
,,ii      #a4 8,with what may they light
 7lamps7 on the ,sabbath80 8,and with   
what may  they not light80 8,they may   
not light with cedar moss1 nor with     
unhackled  flax1 nor with floss silk1   

nor with a wick of willow1 nor with a   
wick of  nettles1 nor with weeds from   
the surface of water1 nor with pitch1   
nor  with wax1 nor with castor oil1 nor 
with the defiled oil of heave-offering1 
nor with the tail1 nor with the fat40   
,nahum the ,median said1 8they may      
light with cooked fat40 ,but the ,sages 
say1 8whether cooked or uncooked1  they 
must not light with it40    #b4 ,they   
must not light with the defiled oil of  
the heave-offering on a  holiday4 ,rabbi
 ,ishmael said1 8they must not light    
with pitch dregs for the  honor of the  
,sabbath40 ,but the ,sages allow all    
oils1 8with sesame oil1  with nut oil1  
with radish oil1 with fish oil1 with    
colocynth oil1 with  pitch dregs and    
naphtha40 ,rabbi ,tarphon said1 8they   
must only light with  olive oil40    #c4
 8,they must not light with anything    
that grows from wood1 except flax4  ,and
 all that grows from wood does not      
contract the uncleanness of  tents17#ii7
 except flax40 8,a wick of cloth folded 

but not singed80 ,rabbi  ,eliezer says1 
8it contracts uncleanness1 and they must
 not light it40  ,rabbi ,akiba says1 8it
 is clean1 and they may light it40      
#d4 ,a man must not perforate an        
eggshell1 and fill it with oil1 and put 
it  on the mouth of the lamp1 because it
 drops1 even though it be of pottery4   
,but ,rabbi ,judah 8allows it40 8,but if
 the potter joined it at first80 8,it   
is allowed1 since it is one vessel40 ,a 
man must not fill a bowl of oil1  and   
put it by the side of the lamp1 and put 
the end of the wick into it  because it 
imbibes4 ,but ,rabbi ,judah 8allows it40
    #e4 8,whoever extinguishes the lamp 
because he fears the ,gentiles1 or      
robbers1 or a bad spirit1 or that the   
sick may sleep80 8,he is free40 8,he    
spares the lamp80 8,he spares the oil80 
8,he spares the wick80 8,he is  guilty40
 ,but ,rabbi ,jos frees in all cases    
except the wick1 because 8it  makes     
coal40    #f4 ,for three transgressions 
women die in the hour of childbirth3    

when they  neglect times1 and the dough 
offering17#ajj7 and lighting the        
,sabbath lamp4    #g4 ,three things are 
necessary for a man to say in his house 
on the eve of  the ,sabbath at dusk4    
8,have you taken tithes80 8,have you    
prepared  erub807#aja7 8,light the      
lamp40 8,it is doubtful if it be dark or
 not807#ajb7  8,they must not tithe that
 which is certainly untithed1 and they  
must not  baptize vessels1 and they must
 not light the lamps4 ,but they may take
  tithes of the doubtful heave-offering1
 and prepare erub1 and cover up hot     
water40        ,chapter ,,iii      #a4  
8,a cooking oven which was heated with  
stubble or brushwood80 8,they may  place
 on it cookery40 8,with oil-dregs and   
with wood80 8,they must not place  it1  
till the coals are raked out1 or ashes  
put in40 ,the school of ,shammai  say1  
8hot water1 but not cookery40 ,but the  
school of ,hillel say1 8hot  water and  
cookery40 ,the school of ,shammai say1  
8they may take it off1 but  not place it

 back40 ,but the school of ,hillel say1 
8they may place it  back40    #b4 8,a   
cooking stove1 which was heated with    
stubble or brushwood80 8,they  must not 
place anything either inside or upon    
it40 8,a bake oven1 which was  heated   
with stubble or brushwood80 8,it is as a
 cooking oven40 8,with  oil-dregs or    
with wood80 8,it is as a cooking stove40
    #c4 ,they must not put an egg beside
 a boiler1 lest it be boiled4 ,and they 
must not wrap it in towels4 ,but ,rabbi 
,jos allows it4 ,and they must not  hide
 it in sand1 or in the dust of the      
roads1 lest it be roasted4    #d4 ,it   
happened that the men of ,tiberias      
arranged1 and introduced a pipe of  cold
 water into a canal of the hot springs4 
,the ,sages said to them1 8if it  be    
,sabbath1 it is as if hot waters were   
heated on ,sabbath1 they are  forbidden 
for washing and drinking4 ,but if on a  
holiday1 as if hot waters  were heated  
on a holiday1 they are forbidden for    
washing but allowed for  drinking40 8,a 

skillet with attached brazier80 8,if one
 rake out the coals  7on ,friday        
evening71 persons may drink its hot     
waters on ,sabbath40 8,a pan  with      
double bottom80 8,even though the coals 
are raked out1 they must not  drink of  
it40    #e4 8,the boiler which is set   
aside 7from the fire780 8,they must not 
put  into it cold water to be warmed2   
but they may put into it--or into a     
cup--cold water to make it lukewarm40   
8,a saucepan or an earthen pot1 which   
they took off boiling80 8,they must not 
put into it spices1 but they may  put   
them into a bowl or into a plate40      
,rabbi ,judah says1 8they may put  them 
into all vessels1 excepting a thing in  
which there is vinegar or  fish-brine40 
#f4 ,they must not put vessels under a  
lamp to catch the oil4 8,but if they    
place them1 while it is still day80 8,it
 is allowed40 ,but they must not use    
it1 because it is not purposely prepared
 7for ,sabbath use74 ,they may  remove a
 new lamp1 but not an old one4 ,rabbi   

,simon says1 8all lamps may be  removed1
 except the lamp lighted for the        
,sabbath40 ,they may put a vessel  under
 the lamp to catch sparks1 but they must
 not put water into it1 as it  quenches4
        ,chapter ,,iv      #a4 8,with   
what may they cover up 7pots to retain  
the heat780 8,and with what  may they   
not cover them up80 8,they may not cover
 them up with oil-dregs1  or dung1 or   
salt1 or lime1 or sand either fresh or  
dry1 or straw1 or  grape-skins1 or      
woollen1 or herbs when they are fresh1  
but they may cover  up with them when   
they are dry4 ,they may cover up with   
garments1 and  fruits1 with doves'      
wings1 with carpenters' sawdust1 and    
with tow of fine  flax40 ,rabbi ,judah  
forbids 8fine10 but allows 8coarse40    
#b4 ,they may cover up with hides1 and  
remove them--with woollen fleeces1 but  
they must not remove them4 8,how does   
one do80 8,he takes off the cover1 and  
they fall down40 ,rabbi ,eleazar1 the   
son of ,azariah1 says 8the vessel is    

inclined on its side1 and he takes them 
away40 8,perhaps he took them away  and 
cannot return them807#ajc7 ,but the     
,sages say 8he may take them away1  and 
return them40 8,he does not cover it1   
while it is yet day80 8,he must  not    
cover it1 when it begins to be dark40   
8,he covered it1 and it opened80  8,it  
is allowed to cover it again40 ,a man   
may fill the goblet1 and put it  under  
the pillow or under the bolster 7to warm
 it74        ,chapter ,v      #a4 8,with
 what is a beast led forth1 and with    
what is it not led  forth807#ajd7 ,one  
may lead forth the camel with a         
head-stall1 and the  she-camel with a   
nose-ring1 and the ,lydda7#aje7 asses   
with a bridle1 and a  horse with a      
halter1 and all animals that wear a     
halter they may lead  forth with a      
halter1 and they are held with a halter1
 and1 if unclean1  they may sprinkle    
water upon them1 and baptize them in    
their places4    #b4 ,the ass one may   
lead forth with a pack-saddle when it is

 bound on it4  ,rams go forth tied up4  
,ewes go forth with tails bound back1   
doubled down1  or put in a bag4 ,the    
goats go forth bound tightly4 ,rabbi    
,jos 8forbids  all1 excepting ewes1 to  
have their tails in a bag40 ,rabbi      
,judah says 8the  goats go forth bound  
tightly to dry up their udders1 but not 
to guard the  milk40    #c4 8,and with  
what must they not go forth80 8,a camel 
must not go forth with  a rag bound as a
 mark to its tail1 nor fettered1 nor    
with fore-foot tied  doubled up1 and so 
with the rest of all beasts2 a man must 
not bind camels  one to another1 and    
lead them1 but he may take their ropes  
into his hand1  and hold them1 guarding 
that they be not twisted407#ajf7    #d4 
,one must not bring forth an ass with a 
pack-saddle1 when it is not tied  upon  
him before the ,sabbath2 nor with a     
bell1 even though it be muffled1  nor   
with a ladder7#ajg7 on its throat1 nor  
with a strap on its leg2 nor may  cocks 
and hens be led forth with twine or     

straps on their legs4 ,nor may  rams be 
led forth with a gocart under their     
tails1 nor ewes with ,john  wood47#ajh7 
,and the calf must not be led forth with
 a muzzle1 nor a cow  with the skin of  
the hedgehog17#aji7 nor with a strap    
between her horns4  ,the cow7#aaj7 of   
,rabbi ,eleazar1 the son of ,azariah1   
used to go out with a  strap between her
 horns1 but not with the will of the    
,sages4        ,chapter ,,vi      #a4   
8,with what may a woman go out80 ,and   
8with what may she not go out80 8,a     
woman may not go out with laces of wool1
 nor with laces of flax1 nor with       
straps on her head1 and she cannot      
baptize herself in them till she        
unloose them2 nor with frontlets1 nor   
temple fillets1 unless sewn to her  cap1
 nor with a headband1 into the public   
street1 nor with a golden crown  in the 
form of ,jerusalem1 nor with a necklace1
 nor with nose-rings1 nor  with a ring  
without a seal1 nor with a needle       
without an eye2 but1 if she  go out1 she

 is not guilty of a sin-offering40      
#b4 ,a man must not go out with         
hobnailed sandals17#aaa7 nor with one   
sandal  when there is no sore on his    
other foot1 nor with phylacteries1 nor  
with  an amulet unless it be of an      
expert1 nor with a coat of mail1 nor    
with a  helmet1 nor with greaves2 but1  
if he go out1 he is not guilty of a     
sin-offering4    #c4 8,a woman must not 
go out with an eyed needle1 nor with a  
signet ring1  nor with a spiral         
head-dress1 nor with a scent-box1 nor   
with a bottle of  musk2 and if she go   
out she is guilty of a sin-offering40   
,the words of  ,rabbi ,meier4 ,but the  
,sages 8absolve the scent-box and the   
bottle of musk40    #d4 ,the man must   
not go out with sword1 nor bow1 nor     
shield1 nor sling1 nor  lance2 and if he
 go out he is guilty of a sin-offering4 
,rabbi ,eleazar  said1 8they are his    
ornaments40 ,but the ,sages say1 8they  
are only for  shame1 as is said1 #8,and 
they shall beat their swords into       

ploughshares1  and their spears into    
pruning hooks3 nation shall not lift up 
sword  against nation1 neither shall    
they learn war any more4' 07#aab7       
,garters are  clean1 and they may go    
forth in them on ,sabbath4              
,anklets7#aac7 contract  uncleanness1   
and they must not go out in them on     
,sabbath4    #e4 ,a woman may go out    
with plaits of hair whether they be her 
own1 or her  companion's1 or a beast's  
hair1 with frontlets and temple fillets1
 when  they are sewn to her cap1 with a 
headband or a stranger's curl into the  
courtyard1 with wool in her ear1 and    
wool in her shoe1 and wool prepared  for
 her separation1 with pepper1 or with a 
grain of salt17#aad7 or with  anything  
which she will put inside her mouth1    
except that she shall not  put it in for
 the first time on the ,sabbath1 and if 
it fall out she must  not put it back4  
8,a false tooth or a tooth of gold80    
,rabbi 8allows it40  ,but the ,sages    
8forbid it40    #f4 ,a woman may go out 

with a coin on a sore foot4 ,little     
girls may go out  with plaits and even  
splinters in their ears4 ,arab women go 
out veiled1  and ,median women with     
mantillas2 and so may any one1 but1 as  
the ,sages  have said1 8according to    
their custom40    #g4 ,a mantilla may be
 folded over a stone1 or a nut1 or      
money1 save only  that it be not        
expressly folded for the ,sabbath4      
#h4 8,the cripple may go out on his     
wooden leg40 ,the words of ,rabbi       
,meier4  ,but ,rabbi ,jos forbids it4   
8,but if it have a place for receiving  
rags80  8,it is unclean40 ,his crutches 
cause uncleanness by treading4 ,but they
 may  go out with them on the ,sabbath1 
and they may enter with them into the   
,temple court4 ,the chair and crutches  
7of a paralytic7 cause uncleanness by   
treading1 and they must not go out with 
them on the ,sabbath1 and they must  not
 enter with them into the ,temple court4
 ,stilts7#aae7 are clean1 but they  must
 not go out with them4    #i4 ,the sons 

may go out with their 7father's7        
girdles4 ,and sons of kings  with little
 bells2 and so may anyone1 but1 as the  
,sages have said1  8according to their  
custom40    #aj4 8,they may go out with 
an egg of a locust17#aaf7 and a tooth of
 a  fox17#aag7 and a nail of one        
crucified1 as medicine407#aah7 ,the     
words of  ,rabbi ,meier4 ,but the ,sages
 say 7others read the words of ,rabbi   
,jos and  ,rabbi ,meier7 8it is         
forbidden even on a week day1 because of
 the ways of  the ,amorites407#aai7     
,chapter ,,vii      #a4 ,the ,sages laid
 down a great rule for the ,sabbath3    
8,everyone who forgets  the principle of
 ,sabbath1 and did many works on many   
,sabbaths1 is only  responsible for one 
sin-offering4 ,everyone who knows the   
principle of  ,sabbath1 and did many    
works on many ,sabbaths1 is responsible 
for every  ,sabbath4 ,everyone who knows
 that there is ,sabbath1 and did many   
works on  many ,sabbaths1 is responsible
 for every principal work47#abj7        

,everyone who  has done many works1     
springing from one principal work1 is   
only  responsible for one sin-offering40
    #b4 ,the principal works are forty1 
less one--sowing1 ploughing1 reaping1   
binding sheaves1 threshing1 winnowing1  
sifting1 grinding1 riddling1  kneading1 
baking1 shearing wool1 whitening1       
carding1 dyeing1 spinning1  warping1    
making two spools1 weaving two threads1 
taking out two threads1  twisting1      
loosing1 sewing two stitches1 tearing   
thread for two sewings1  hunting the    
gazelle1 slaughtering1 skinning1        
salting1 curing its skin1  tanning1     
cutting up1 writing two letters1 erasing
 to write two letters1  building1       
demolishing1 quenching1 kindling1       
hammering1 carrying from  private to    
public property4 ,lo1 these are         
principal works--forty1 less one4    #c4
 ,and another rule the ,sages laid down3
 8,all that is worthy of  reservation1  
and they reserve its like--if they carry
 it out on the  ,sabbath1 they are      

responsible for a sin-offering2 and     
everything which is  not worthy of      
reservation1 and they do not reserve its
 like--if they carry  it out on the     
,sabbath1 none is responsible but the   
reserver40    #d4 ,whoever brings out   
straw--a heifer's mouthful2 hay--a      
camel's mouthful2  chaff--a lamb's      
mouthful2 herbs--a kid's mouthful2      
garlic leaves and onion  leaves--if     
fresh1 the size of a dried fig--if dry1 
a kid's mouthful2 but  they must not add
 one with the other1 for they are not   
equal in their  measures4 ,whoever      
carries out food the size of a dried    
fig1 is guilty of  death4 ,and victuals1
 they may add one to another as they are
 equal in  their measures1 excepting    
their peels and their kernels1 and their
 stalks  and the fine and coarse bran4  
,rabbi ,judah says1 8excepting the peels
 of  lentils1 as they may cook them with
 them40        ,chapter ,,viii      #a4 
,one may bring out wine sufficient for  
the cup17#aba7 milk sufficient for  a   

gulp1 honey sufficient for a bruise1 oil
 sufficient to anoint a small  member1  
water sufficient to moisten the         
eye-salve1 and the rest of all          
beverages a quarter of a log1 and       
whatever can be poured out7#abb7 a      
quarter of a log4 ,rabbi ,simeon says1  
8all of them by the quarter log40 ,and  
they did not mention these measures save
 for those who reserve them4    #b4     
8,whoever brings out cord sufficient to 
make an ear for a tub1 bulrush          
sufficient to hang the sieve and the    
riddle80 ,rabbi ,judah said1            
8sufficient to take from it the measure 
of a child's shoe2 paper  sufficient to 
write on it the signature of the        
taxgatherers2 erased paper  sufficient  
to wrap round a small bottle of balm--is
 guilty0 7of death74    #c4 ,leather    
sufficient for an amulet2 parchment     
polished on both sides1  sufficient to  
write a sign for a door-post2 vellum    
sufficient to write on  it a small      
portion1 which is in phylacteries1 that 

is1 8,hear1 ,o ,israel20  ink sufficient
 to write two letters2 kohl7#abc7       
sufficient to paint one  eye4    #d4    
,bird-lime sufficient to put on the top 
of a perch2 pitch or sulphur to  fill a 
hole2 wax sufficient to fill the mouth  
of a small hole2 brick-clay  sufficient 
to make a mouth of a crucible bellows   
for goldsmiths--,rabbi  ,judah says1    
8sufficient to make a crucible stand20  
bran sufficient to put  on the mouth of 
a crucible blow-pipe for goldsmiths2    
ointment sufficient  to anoint the      
little finger of girls--,rabbi ,judah   
says1 8sufficient to make  the hair     
grow20 ,rabbi ,nehemiah says1 8to       
freshen the temple40    #e4 ,red earth  
8as the seal of merchants0--the words of
 ,r4 ,akiba2 but the  ,sages say1 8as   
the seal of letters20 dung and fine     
sand1 8sufficient to  manure a cabbage  
stalk10--the words of ,rabbi ,akiba2 but
 the ,sages say1  8sufficient to manure 
a leek20 coarse sand sufficient to put  
on a full  lime-hod2 a reed sufficient  

to make a pen4 8,but if it be thick or  
split80  8sufficient to boil with it a  
hen's egg easy 7to be cooked7 among     
eggs1  mixed with oil and put in a pan40
    #f4 ,a bone sufficient to make a    
spoon1--,rabbi ,judah said1 8sufficient 
to  make the ward of a key20 glass      
sufficient to scrape the top of a       
shuttle2  a lump of earth or a stone    
sufficient to fling at a bird2 ,rabbi   
,eliezer  said1 8sufficient to fling at 
a beast40    #g4 8,a potsherd80         
8,sufficient to put between two         
beans10--the words of ,rabbi  ,judah2   
,rabbi ,meier says1 8sufficient to take 
away fire with it20 ,rabbi  ,jos says1  
8sufficient to receive in it the fourth 
of a log40 ,said ,rabbi  ,meier1        
8,although there is no visible proof of 
the matter1 there is an  indication of  
the matter1 as is said1 #8there shall   
not be found in the  bursting of it a   
sherd to take fire from the hearth4'    
07#abd7 ,rabbi ,jos  said to him1       
8thence is the visible proof1 #8or to   

take water out of the  pit4' 07#abe7    
,on ,the ,passover          ,searching  
for ,leaven--,how ,leaven ,is to be ,put
 ,away--,restrictions      with ,regard 
to ,it--,what ,things ,make             
,leaven--,leavening--,work on the       
,eve of the ,passover--,trades          
,allowed--,men of                       
,jericho--,hezekiah--,the      ,daily   
,offering--,intention--,slaughter of    
,passover ,offering--,mode of           
,proceeding--,the ,passover on a        
,sabbath--,discussion ,between ,r4      
,akiba      and ,r4 ,eleazar--,roasting 
the ,passover--,various                 
,contingencies--,hindrances--,rules and 
,directions--,how the ,passover ,is     
to be ,eaten--,praise and ,thanksgiving4
        ,chapter ,i      #a4 ,on the eve
 of the fourteenth day of ,nisan7#abf7  
men search for leaven by  candlelight4  
,every place where men do not bring in  
leaven1 there is no  need of search4    
8,and wherefore do they say1 two lines  
of barrels in the  wine cellar80 8,the  

place is meant into which persons bring 
leaven40 ,the  school of ,shammai say1  
8two rows in front of the whole cellar40
 ,but the  school of ,hillel say1 8the  
two outer lines on the top40    #b4     
,people need not suspect1 lest perchance
 the weasel have slipped 7with  leaven7 
from house to house or from place to    
place4 ,if so1 from court to  court1    
from city to city1 there is no end to   
the matter4    #c4 ,rabbi ,judah said1  
8men search on the eve of the fourteenth
 and on the  morning of the fourteenth  
day1 and at the time of burning it40    
,but the  ,sages say1 8if one did not   
search on the eve of the fourteenth1 he 
must  search on the fourteenth2 if he   
did not search on the fourteenth1 he    
must  search during the feast2 if he did
 not search during the feast1 he must   
search after the feast2 and whatever    
remains1 he shall leave well  concealed1
 that there be no further need of search
 after it40    #d4 ,rabbi ,meier said1  
8men may eat it till five o'clock17#abg7

 and burn it  at the beginning of six40 
,rabbi ,judah said1 8they may eat it    
till four1  and they are in suspense    
about five1 but they burn it at the     
beginning of  six40    #e4 ,and again   
said ,r4 ,judah1 8two loaves of the     
disallowed praise-offering  were placed 
on the portico of the ,temple inclosure2
 whilst they were  placed there1 all the
 people might eat leaven4 ,if one were  
taken down they  were in suspense2 they 
neither ate nor burned it4 ,when both   
were taken  down they began to burn it40
 ,rabban ,gamaliel said1 8men may eat   
ordinary  food till four o'clock1 and   
the heave-offering till five o'clock1   
but they  burned the leaven at six      
o'clock40    #f4 ,rabbi ,chanina1 the   
deputy of the priesthood1 said1 8from   
the 7first7  days of the priesthood the 
priests did not object to burn the flesh
  rendered legally unclean7#abh7 with   
the second degree of uncleanness1 with  
the flesh rendered legally unclean with 
the first degree of uncleanness4  ,even 

though they should add legal uncleanness
 to legal uncleanness40 ,rabbi  ,akiba  
went further and said1 8from the 7first7
 days of the priesthood the  priests did
 not object to light the oil which was  
disallowed on the day of  a man's       
baptism 7who had been legally unclean71 
with a candle which was  unclean with   
the uncleanness of the dead1 even though
 they should add  legal uncleanness to  
legal uncleanness40    #g4 ,said ,r4    
,meier1 8from their words we learn that 
men may burn the clean  heave-offering  
of leaven1 with that which is unclean1  
on account of the  passover40 ,to him   
replied ,rabbi ,jos1 8this is not the   
conclusion40 ,but  ,rabbi ,eliezer and  
,rabbi ,joshua confess 8that men should 
burn each by  itself40 ,and the         
contention is with regard to what is    
doubtful1 and what  is unclean4 ,because
 ,rabbi ,eliezer said1 8thou shalt burn 
each by itself40  ,but ,r4 ,joshua said1
 8both at once40        ,chapter ,,ii   
#a4 ,the whole time that it is allowed  

to eat leaven1 men may feed beasts  with
 it1 and wild animals and fowls1 and    
they may sell it to a stranger4  ,and   
they are allowed to enjoy it in every   
way4 ,when that season has passed  over 
its enjoyment is disallowed1 and they   
must not heat with it an oven  or a     
stove4 ,rabbi ,judah said1 8there is no 
riddance of leaven but by  burning40    
,but the ,sages say1 8also by powdering 
and scattering it to the  wind1 or      
casting it into the sea40    #b4 8,the  
leaven of a stranger1 over which the    
passover has passed80 8,its  enjoyment  
is allowed40 8,but of an ,israelite80   
8,its enjoyment is  disallowed10 as is  
said17#abi7 8,and there shall no        
leavened bread be seen  with thee40     
#c4 8,the stranger who has lent money to
 an ,israelite on his leaven80 8,after  
passover its enjoyment is allowed40     
8,and an ,israelite who lent money to   
the stranger on his leaven80 8,its      
enjoyment after passover is disallowed40
  8,leaven over which a building fell80 

8,it is as though it was cleared  away40
 ,rabban ,simon1 son of ,gamaliel1 said1
 8all after which the dog  cannot       
snuff40    #d4 8,he who has eaten a     
leavened heave-offering during the      
passover in  error80 8,he must pay its  
value and a fifth more40 8,in           
presumption80 8,he is  free from the    
payment1 and from its value even for    
fuel407#acj7    #e4 ,these are the      
things by which one can discharge his   
obligation to eat  unleavened bread     
during the passover2 with cakes made of 
wheat1 and  barley1 and rye1 and oats1  
and spelt2 and they discharge their     
obligation  in that of which the tithing
 was doubtful1 and in the first tithe   
after  the heave-offering was separated 
from it1 and in second tithes and holy  
things after their redemption4 ,and the 
priests discharge their obligation  with
 cakes of dough-offering and            
heave-offering1 but not with that which 
owes first tithes1 or before the        
heave-offering was separated from it1   

nor  with that which owes second tithes 
or holy things before their redemption4 
8,the loaves of the praise-offering and 
the cakes of the ,nazarite80 8,if  made 
for themselves1 they do not discharge   
the obligation3 if made for  sale in the
 market1 they discharge the obligation40
    #f4 ,and these are the herbs with   
which one discharges his obligation to  
eat  bitter herbs in the passover3      
lettuce1 endives1 horse-radish1         
liquorice1  and coriander4 ,the         
obligation can be discharged whether    
they be moist or  dry1 but not if they  
be pickled1 or much boiled1 or even a   
little boiled4  ,and they may be united 
to form the size of an olive4 ,and the  
obligation  may be discharged with their
 roots2 and also if their tithes be in  
doubt2  and with their first tithing1   
when the heave-offering has been taken  
from  them2 and with their second tithe1
 and with holy things which are         
redeemed4    #g4 ,persons must not      
moisten bran during the passover for    

chickens1 but  they may scald it4 ,a    
woman must not moisten bran in her hand 
when she goes  to the bath4 ,but she may
 rub it dry on her flesh4 ,a man should 
not chew  wheat and leave it on a wound 
during ,passover1 because it becomes    
leavened4    #h4 ,people must not put   
flour into the charoseth7#aca7 or into  
the mustard4  8,but if one puts it80    
8,he must eat it off-hand40 ,but ,rabbi 
,meier forbids  it4 ,they must not boil 
the passover offering in liquids nor in 
fruit  juice4 ,but one may smear it     
7after it is roasted71 or dip it into   
them4  ,water used by the baker must be 
poured away because it becomes leavened4
        ,chapter ,,iii      #a4 ,these  
cause transgression during passover3 the
 ,babylonian cuthack17#acb7  and the    
,median beer1 and the ,edomite vinegar1 
and the ,egyptian  zithum17#acc7 and the
 purifying dough of the dyer17#acd7 and 
the clarifying  grain of the cooks1 and 
the paste of the bookbinders4 ,rabbi    
,eleazar said1  8even the cosmetics of  

women40 ,this is the rule4 ,all kinds of
 grain  whatever may cause transgression
 during the passover4 ,these are        
negative  commands1 and they are not    
visited by cutting off4    #b4 8,dough  
in a split of a kneading trough80 8,if  
there be the size of an  olive in a     
single place one is bound to clear it   
out40 ,less than this is  worthless from
 its minuteness4 ,and so is it with the 
question of  uncleanness4 ,particularity
 causes division4 8,but if one wish it  
to  remain80 8,it is reckoned as the    
trough40 8,dough dried up807#ace7 8,if  
it be  like that which can become       
leavened it is forbidden40    #c4 8,how 
do persons separate the dough-offering  
when it becomes unclean on  a holiday80 
,rabbi ,eleazar said1 8you cannot call  
it a dough-offering till  it be baked40 
,rabbi ,judah1 the son of ,bethira1     
said1 8you must put it in  cold water40 
,said ,r4 ,joshua1 8it is not leaven so 
as to transgress the  negative command  
#8,it shall not be seen nor             

found1'7#acf7 but it must be  separated 
and left till the evening4 ,but if it   
become leavened it is  leavened40    #d4
 ,rabban ,gamaliel said1 8three women   
may knead at once1 and bake in one      
oven1 each after the other40 ,but the   
,sages say1 8three women may be busied  
with the dough1 one kneads1 and one     
prepares1 and one bakes40 ,rabbi ,akiba 
said1 8all women1 and all wood1 and all 
ovens1 are not alike40 ,this is the     
rule4 8,if it ferment it must be        
smoothed down with cold water40    #e4  
,dough which begins to leaven must be   
burned1 but he who eats it is  free4    
,when it begins to crack it must be     
burned1 and he who eats it must  be cut 
off4 8,what is leavening80 8,like the   
horns of locusts40 8,cracking80  8,when 
the cracks intermingle40 ,the words of  
,r4 ,judah4 ,but the ,sages say1  8if   
either of them be eaten1 the eater must 
be cut off40 8,and what is  leavening80 
8,all which changed its appearance1 as  
when a man's hairs stand  on end through

 fright40    #f4 8,if the fourteenth day
 of ,nisan happened on the ,sabbath80   
8,they must  clear off all the leaven   
before the ,sabbath begins40 ,the words 
of ,r4  ,meier4 ,but the ,sages say1 8in
 the proper season40 ,rabbi ,eleazar1   
the son  of ,zaduk1 said1 8the          
heave-offering before the ,sabbath1 and 
ordinary  things in the proper season40 
#g4 8,if one went to kill his passover1 
or circumcise his son1 or to eat the    
marriage-feast in the house of his      
father-in-law1 and he remembered that   
there was leaven in his house80 8,if he 
can he must return and clear it  out1   
and return to his duties4 ,he must      
return and clear it away4 ,but if  not1 
he can esteem it as nothing in his      
heart40 87,if one went7 to save a       
person from the militia1 or from a      
river1 or from robbers1 or from         
burning1 or from the fall of buildings80
 8,he may esteem it as nothing in  his  
heart40 8,but if he is reposing at his  
ease80 8,he must return  off-hand40     

#h4 ,and so also when one went forth    
from ,jerusalem and remembered that he  
had holy flesh in his hand4 ,if he      
passed ,zophim7#acg7 he must burn it on 
the spot4 ,but if not he must return and
 burn it in front of the temple  with   
the wood of the altar4 8,and for how    
much flesh or leaven must men  return80 
,rabbi ,meier said1 8both of them the   
size of an egg40 ,rabbi ,judah  said1   
8both the size of an olive40 ,but the   
,sages say1 8,holy flesh the size  of an
 olive1 and leaven the size of an egg40 
,chapter ,,iv      #a4 8,a place in     
which men are accustomed to do work on  
the eve of the  passover80 8,for half a 
day they may work40 8,a place in which  
they are not  accustomed to work80      
8,they must not work40 8,if one goes    
from a place where  they work to a place
 where they do not work2 or from a place
 where they do  not work to a place     
where they do work80 8,the ,sages put on
 him the  burden7#ach7 of the place from
 which he went1 or the burden of the    

place to  which he came2 but a man      
should not change the customs of a      
place1 as it  causes quarrels40    #b4  
,like to him is he who carried fruits of
 the ,sabbatical year from a  place     
where they were finished growing to a   
place where they were not  finished     
growing2 or from a place where they were
 not finished to a place  where they    
were finished4 ,he is bound to remove   
them4 ,rabbi ,judah said1  8they can say
 to him1 go and bring them for yourself 
from the field407#aci7    #c4 8,a place 
in which men are accustomed to sell     
small cattle to ,gentiles80  8,they may 
sell them40 8,a place in which they are 
not accustomed to sell  them80 8,they   
may not sell them40 ,but in no place may
 they sell working  cattle--calves1     
ass-foals1 either unblemished or broken 
down47#adj7 ,rabbi  ,judah 8allowed the 
broken down40 ,the son of ,bethira      
8allowed a horse40    #d4 8,a place     
where men are accustomed to eat roast   
meat on the night of the  passover80    

8,they may eat it40 8,a place in which  
they are not accustomed to  eat it80    
8,they may not eat it40 8,a place in    
which they are accustomed to  light a   
candle on the night of the ,day of      
,atonement80 8,they may light it40  8,a 
place in which they are not accustomed  
to light it80 8,they may not  light it40
 ,but men may light candles in the      
synagogues1 and in the  schools1 and in 
the dark streets1 and for the sick4     
#e4 8,a place in which men are          
accustomed to do work on the ninth of   
,ab207#ada7 8,they may work40 8,a place 
in which they are not accustomed to     
work80 8,they may not work40 ,but       
everywhere the disciples of the ,sages  
are  idle4 ,rabban ,simon1 the son of   
,gamaliel1 said1 8a man may always make 
himself a disciple of the ,sages40 ,but 
the ,sages say1 8in ,judah they did     
work on the eves of the passovers for   
half a day1 and in ,galilee they did    
nothing40 ,and work in the night before 
the passover the school of ,shammai     

disallowed2 but the school of ,hillel   
8allowed it till sunrise40    #f4 ,rabbi
 ,meier said1 8every work which was     
begun before the fourteenth day  of     
,nisan may be finished on the           
fourteenth2 but it must not be commenced
  on the fourteenth1 even though it can 
be finished40 ,and the ,sages say1      
8three trades can carry on business on  
the eves of the passovers for half  a   
day2 and these are they--the tailors1   
and the barbers1 and the washers40      
,rabbi ,jos1 the son of ,judah1 said1   
8also shoemakers40    #g4 ,persons may  
set hens on their nests on the          
fourteenth4 8,but if the hen  ran off80 
8,they may return her to her place40    
8,and if she died80 8,they may  set     
another instead of her40 ,they may clear
 away from beneath the feet of  beasts  
on the fourteenth4 ,but on the holiday  
7or middle-days7 they put it  aside4    
,they may carry to and bring vessels    
from the house of the trader1  even     
though they be not necessary for the    

holiday4    #h4 ,the men of ,jericho did
 six things1 in three they were         
prohibited1 and  in three they were     
allowed4 ,and these are they in which   
they were allowed3  they engrafted dates
 the whole fourteenth day of ,nisan1 and
 they shortened  the 8,hear107#adb7 and 
they reaped and stacked new corn before 
8the  sheaf07#adc7 was offered2 and they
 were allowed4 ,and in these they were  
prohibited3 they used the produce of    
what was consecrated1 and they ate on   
the ,sabbath the fruit that had fallen  
down from the trees1 and they           
gave7#add7 7to the poor7 the corners of 
the fields of vegetables4 ,and the      
,sages prohibited them from these       
things47#ade7    #i4                    
,,bereitha--,,external                  
,,tradition4--,hezekiah the king did six
 things2 to three  the ,sages consented1
 and to three they did not consent4 ,he 
carried the  bones of his father 7,ahaz7
 on a rope bed17#adf7 and they          
consented4 ,he  powdered the brazen     

serpent17#adg7 and they consented4 ,he  
concealed the  book of medicines17#adh7 
and they consented4 ,and to three they  
did not  consent3 he cut off 7the gold  
from7 the doors of the temple7#adi7 and 
sent  it to the ,assyrian king1 and they
 did not consent4 ,he stopped the waters
  of the upper ,gihon17#aej7 and they   
did not consent4 ,he introduced an      
intercalary ,nisan1 and they did not    
consent4        ,chapter ,v      #a4    
,the daily offering was slaughtered at  
half-past eight17#aea7 and offered  at  
half-past nine4 ,on the eve of the      
passover it was slaughtered at          
half-past seven and offered at half-past
 eight1 whether the passover fell  on a 
week-day or on the ,sabbath4 ,when the  
eve of the passover began on the  eve of
 the ,sabbath 7,friday71 it was         
slaughtered at half-past six1 and       
offered at half-past seven1 and the     
passover followed after it4    #b4 8,the
 passover offering1 which was           
slaughtered without intention--and the  

priest took its blood1 and he went and  
sprinkled it without intention80 or     
8with intention1 and without intention80
 or 8without intention and with         
intention80 8,it is disallowed40 8,how  
can it be with intention and without    
intention80 8,with intention partly for 
the passover1 and with intention  partly
 for peace-offerings40 8,without        
intention and with intention80 8,with   
intention partly for peace-offerings1   
and with intention partly for the       
passover-offering40    #c4 8,if he      
slaughtered the passover for those who  
may not legally eat  it--for those who  
are not reckoned in one company--for the
 uncircumcised1  and for the unclean80  
8,it is disallowed40 8,for those who may
 eat1 and for  those who may not eat    
it80 8,for those who are reckoned in one
 company1 and  for those who are not so 
reckoned80 8,for circumcised1 and for   
uncircumcised80 8,for unclean1 and for  
clean80 8,it is allowed40 8,if he       
slaughtered it before noon80 8,it is    

disallowed40 ,because it is said        
8between the evenings407#aeb7 8,if he   
slaughtered it before the daily         
offering80 8,it is allowed40 ,except    
that one must keep stirring7#aec7 its   
blood1 till the blood of the daily      
offering be sprinkled4 8,but if it be   
even sprinkled 7before870 8,it is       
lawful40    #d4 8,he who slaughtered the
 passover-offering possessing leaven80  
8,he  transgressed a negative           
command407#aed7 ,rabbi ,judah said1     
8this applies  even to the daily        
offering 7of that evening740 ,rabbi     
,simon said1 8the  slaughter of the     
passover on the fourteenth with         
intention for the  passover makes 7a man
 possessing leaven7 guilty2 but if it be
 slaughtered  without intention for the 
passover he is free40 8,and in all other
  sacrifices during the feast1 whether  
one sacrifice with or without the       
proper intention80 8,he is free40 8,when
 one thus offers in the feast itself    
with proper intention80 8,he is free40  

8,without proper intention80 8,he is    
guilty40 8,and in all the other         
sacrifices1 when one possessing leaven  
offers either with or without           
intention80 8,he is guilty1 only        
excepting  the sin-offering1 which was  
slaughtered without intention40    #e4  
,the passover was slaughtered7#aee7 for 
three bands in succession1 as is  said1 
8,the whole assembly of the congregation
 of ,israel07#aef7--;assembly1          
congregation1 ,israel4 ,the first band  
entered1 the court was filled1 the      
doors of the court were locked4 ,the    
trumpeters blew with the trumpets1  blew
 an alarm1 and blew4 ,the priests stood 
in rows1 and in their hands  were bowls 
of silver and bowls of gold4 ,all the   
silver row was entirely  silver1 and all
 the golden row was entirely gold4 ,they
 were not mingled4  ,and the bowls were 
not flat-bottomed1 lest they should lay 
them down1 and  the blood be coagulated4
    #f4 ,when an ,israelite slaughtered1
 and a priest caught the blood1 he gave 

it to his companion1 and his companion  
to his companion1 and he took the  full1
 and returned the empty bowl4 ,the      
priest nearest the altar poured it  out 
at once in front of the foundation of   
the altar4    #g4 ,the first band went  
out1 the second band entered2 the second
 went out1  the third entered4 ,as was  
the proceeding of the first1 so was the 
proceeding of the second and the third4 
,they read the praise47#aeg7 ,when  they
 finished they repeated it1 and after   
repeating it they read it a  third time1
 even though they did not complete it   
thrice in their time4 ,r4  ,judah said1 
8during the time of the third band they 
did not reach to #8,i  love the ,lord1  
for ,he hath heard1' because the people 
were few40    #h4 ,as was the proceeding
 in ordinary days1 so was the proceeding
 on the  ,sabbath1 save that the priests
 washed out the court17#aeh7 though not 
with  the will of the ,sages4 ,r4 ,judah
 said1 8a cup was filled with mixed-up  
blood17#aei7 and poured out at once upon

 the altar20 but the ,sages 8did not    
admit it40    #i4 8,how did they hang up
 and skin the passover sacrifices80     
8,iron hooks  were fixed in the walls   
and pillars1 and on them they hung them1
 and  skinned them40 8,and every one who
 had not a place to hang them up and    
skin  them80 8,thin smooth rods were    
there1 and he rested one on his shoulder
 and  on the shoulder of his companion1 
and hung it up and skinned it40 ,rabbi  
,eliezer said1 8when the fourteenth     
began on a ,sabbath1 he rested his hand 
on the shoulder of his companion1 and   
the hand of his companion on his        
shoulder1 and he hung it up and skinned 
it40    #aj4 ,he cut it open1 and took  
out its entrails4 ,he put them on a dish
 and  incensed them on the altar4 ,the  
first party went out1 and sat down on   
the  ,mountain of the ,house4 ,the      
second party were in the ,chel17#afj7   
and the  third party remained in their  
place4 ,when it grew dark they went out 
and  roasted their passovers4           

,chapter ,,vi      #a4 ,these things in 
the passover abrogate the command       
against work on the  ,sabbath3 its      
slaughtering1 and the sprinkling of its 
blood1 and purging  its inwards1 and    
incensing its fat4 ,but its roasting and
 the rinsing of  its inwards do not     
abrogate the ,sabbath4 ,but to carry it1
 and to bring it  beyond a ,sabbath     
day's journey1 and to cut off its wen1  
do not abrogate  the ,sabbath4 ,rabbi   
,eleazar said1 8they abrogate it40      
#b4 ,said ,rabbi ,eleazar1 8and is not  
this the teaching8 when slaughtering is 
work it abrogates the ,sabbath4 ,things 
which are for #8resting' do not         
abrogate the ,sabbath407#afa7 ,to him   
said ,rabbi ,joshua1 8a holiday will    
give  the proof2 the ,sages permitted   
that which is work1 and they forbade    
that  which is resting40 ,rabbi ,eleazar
 said to him1 8what do you mean1        
,joshua8  what comparison is there      
between a command and that which is     
voluntary80  ,rabbi ,akiba answered and 

said1 8sprinkling7#afb7 will give the   
proof1  because it is a positive        
command1 and it is for #8resting1' and  
does not  abrogate the ,sabbath2 but you
 should not wonder at this1 even though 
it be  a command1 as it is for          
#8resting1' and does not abrogate the   
,sabbath40  ,rabbi ,eleazar said to him1
 8and on that ,i form my judgment1 when 
slaughtering is work it abrogates the   
,sabbath2 sprinkling1 which is for      
#8resting1' does it not teach that it   
abrogates the ,sabbath80 ,rabbi ,akiba  
said to him1 8on the contrary1 if       
sprinkling1 which is for #8resting1'    
does  not abrogate the ,sabbath1        
slaughtering1 which is for work1 is it  
not the  teaching8 should not abrogate  
the ,sabbath40 ,rabbi ,eleazar said to  
him1  8,akiba1 thou hast annulled what  
is written in the ,law1 #8between the   
evenings1' #8in its appointed time1'    
whether it be a week-day or a           
,sabbath40 ,he said to him1 8,my        
teacher1 give me proof of an appointed  

time  for these things1 like the        
appointed time for slaughtering the     
passover-offering80 ,the rule is1 said  
,r4 ,akiba1 8all work for the passover  
which it is possible to do on the eve of
 the ,sabbath does not abrogate the     
,sabbath2 slaughtering1 which it is     
impossible to do on the eve of the      
passover which falls on a ,sabbath1     
abrogates the ,sabbath40    #c4 8,when  
do men bring with the passover a        
feast-offering80 8,when the  passover   
falls on a week-day1 when those who     
offer it are legally clean1  and when   
the lamb is too small for the eaters4   
,but when the passover falls  on a      
,sabbath1 when the lamb is too much for 
the eaters1 and there is legal          
uncleanness1 they should not bring with 
it a feast-offering40    #d4 ,the       
feast-offering7#afc7 came from flocks1  
from herds1 from sheep and  goats1 from 
rams and ewes1 and it may be eaten      
during a period of two days  and one    
night4    #e4 8,the passover which was  

slaughtered without the proper intention
 on a  ,sabbath80 8,the offerer of it is
 indebted for a sin-offering40 8,and all
 the  other sacrifices which he         
slaughtered for the passover80 8,if they
 be not  suitable for it he is guilty40 
8,and if they be suitable80 ,rabbi      
,eleazar  declares him 8indebted for a  
sin-offering40 ,but ,r4 ,joshua 8frees  
him40  ,said ,rabbi ,eleazar1 8what6 if 
the passover which was allowed for      
proper  intention when the offerer      
changed its intention1 makes him guilty2
 is it  not the teaching that           
sacrifices1 which are disallowed for    
want of proper  intention when the      
offerer changed their intention1 make   
him also guilty80  ,rabbi ,joshua said  
to him1 8no2 if thou saidst in the      
passover when he  changed its intention 
it is changed to a thing disallowed1    
thou wilt say  in the other sacrifices  
when he changed their intention they are
 changed  to a thing allowed40 ,rabbi   
,eleazar said to him1 8the              

congregational  offerings will give the 
proof1 because they are rendered lawful 
on the  ,sabbath by intention1 but      
whoever slaughtered 7another7 sacrifice 
with  their intention is guilty40 ,rabbi
 ,joshua said to him1 8no2 if thou      
sayest  so in the congregational        
offerings1 which are a determined       
number1 thou  wilt also say so in the   
passover sacrifice which has no         
determined  number40 ,rabbi ,meier said1
 8even he who slaughtered other         
offerings on the  ,sabbath1 with the    
intention of the congregational         
offerings1 is free40    #f4 8,when one  
slaughtered the passover1 but not for   
its eaters1 or not for  those numbered  
to eat it1 for uncircumcised and for    
unclean persons80 8,he  is guilty40     
8,for its eaters and not for its eaters8
 ,for its reckoning and  not for its    
reckoning8 ,for circumcised and         
uncircumcised8 ,for clean and  unclean80
 8,he is free40 8,he slaughtered it1 and
 it was found blemished80  8,he is      

guilty40 8,he slaughtered it and it was 
found torn in secret80 8,he  is free40  
8,he slaughtered it1 and it became known
 that its owners retired  from it1 or   
died1 or became legally unclean80 8,he  
is free1 because he  slaughtered it with
 lawful permission40        ,chapter    
,,vii      #a4 8,how do men roast the   
passover80 8,they bring a stick of      
pomegranate and  thrust it through its  
mouth to its tail4 ,and they put its    
legs and  intestines inside it40 ,the   
words of ,r4 ,jos1 the ,galilean4 ,rabbi
 ,akiba  said1 8that is a kind of       
boiling1 therefore they hang them       
outside of it40    #b4 ,men must not    
roast the passover on a spit or a       
gridiron4 ,said ,r4 ,zaduk1  8it        
happened to ,rabban ,gamaliel that he   
said to ,zabi1 his servant1 #8go and    
roast for us the passover on the        
gridiron4' 0 8,if it touch the side of  
the  oven80 8,that part must be peeled  
off40 8,if its gravy drop on the side of
  the oven1 and again return on it80    

8,that part must be taken out40 8,if the
  gravy drop on the fine flour80 8,that 
part must be pulled out0 7and  burned74 
#c4 8,if men anointed 7basted7 it with  
oil of the heave-offering80 8,if it be  
a company of priests1 they may eat it40 
8,if it be a company of  ,israelites80  
8,if it be raw they can wash it away40  
8,but if roast80 8,they  must peel off  
the surface40 8,if it was anointed with 
oil of the second  tithe80 8,its value  
in money must not be charged to the     
members of the  company1 because they   
cannot redeem7#afd7 the second tithes in
 ,jerusalem40    #d4 ,five things may be
 brought during legal uncleanness1 but  
they must not  be eaten in legal        
uncleanness3 the sheaf17#afe7 the two   
wave loaves17#aff7  and the             
shewbread17#afg7 sacrifices of          
peace-offerings of the                  
congregation17#afh7 and the kids7#afi7  
on the feast of the ,new ,moon4 ,the    
passover which was brought during legal 
uncleanness1 may be eaten in            

uncleanness1 because in the beginning   
the command came only for eating4    #e4
 8,if the flesh be legally unclean and  
the fat unpolluted80 8,the priest  must 
not sprinkle its blood on the altar40   
8,if the fat be unclean and the  flesh  
unpolluted80 8,the priest may sprinkle  
its blood40 ,but with other  holy       
offerings it is not so1 for though their
 flesh be unclean1 and their  fat       
remains unpolluted1 the priest may      
sprinkle their blood on the altar4      
#f4 8,if the congregation be legally    
unclean1 or its majority1 or the        
priests be legally unclean1 and the     
congregation legally clean80 8,the      
passover may be kept in legal           
uncleanness40 8,if the minority of the  
congregation be legally unclean80 8,the 
clean majority can keep the first1  and 
the unclean minority the second         
passover0 7on the fourteenth day of  the
 following month74    #g4 ,when the     
blood of the passover-offering was      
poured on the altar1 and it  was        

afterward known that it was unclean1 the
 7golden77#agj7 plate of the  ,high     
,priest makes it accepted4 ,when the    
body of the paschal sacrifice was       
unclean1 8the plate0 cannot make it     
accepted1 as they say the ,nazarite and 
the celebrant of the passover have the  
uncleanness of the blood accepted  with 
8the plate40 ,but 8the plate0 does not  
make the legal uncleanness of  the body 
of the paschal lamb accepted4 ,if it be 
legally unclean with an  unknown        
uncleanness1 the plate makes it         
accepted4    #h4 8,if it be legally     
unclean in whole or in most part80 8,the
 passover must  be burned in front of   
#8the palace'7#aga7 with the wood of the
 altar40 8,a  little which is unclean1  
and that which is left over80 8,the     
owners may  burn it in their own courts1
 or on their roofs with their own wood40
 ,the  stingy ones burnt it in front of 
the palace1 that they might use the wood
  of the altar4    #i4 8,the passover   
which was carried out of the city1 or   

became unclean80  8,the owner must burn 
it off-hand40 8,its masters became      
unclean or died80  8,let its appearance 
change1 and let it be burned on the     
sixteenth407#agb7  ,rabbi ,jochanan1 the
 son of ,beruka1 said1 8even it must be 
burned off-hand1  because it has no one 
to eat it40    #aj4 8,bones and tendons 
and what is left over80 8,they must be  
burned on the  sixteenth40 8,if the     
sixteenth happened on a ,sabbath80      
8,they must be burned  on the           
seventeenth1 because they cannot        
abrogate either the laws of the         
,sabbath or the holiday40    #aa4 ,all  
that is eaten in a great ox may be eaten
 in a tender kid1 and the  tops of the  
shoulder-blades1 and the gristle4       
8,whoever broke any bone in a  clean    
passover80 8,he must receive forty      
stripes40 8,but for what is left  over  
in the clean1 and broken in an unclean  
passover80 8,he does not  receive the   
forty04    #ab4 8,a member partly       
displaced80 8,one must cut in till he   

reach the bone1  and he must peel off   
the flesh till he reach the joint1 and  
he cuts it  off4 ,but in other holy     
offerings one may cleave the displaced  
members with  an axe1 since there does  
not exist any 7prohibition of7 breaking 
the bone  for them40 7,for example71    
from the door-post and inwards is       
inside4 ,from  the door-post and        
outwards is outside4 ,the windows and   
thickness of the  wall are reckoned as  
inside4    #ac4 8,two companies which   
eat the passover in one house80 8,these 
turn their  faces to this side and eat2 
and those turn their faces to that side 
and  eat4 ,and the boiler7#agc7 is      
between the companies4 ,the servant     
stands to  mix wine4 ,the servant must  
shut his mouth till he serve the other  
company4  ,he afterward turns his face  
till he reach his own company1 and then 
he may  eat4 ,and she who is newly      
married can turn her face aside and eat 
it40        ,chapter ,,viii      #a4    
8,the married woman1 while she is in the

 house of her husband80 8,her  husband  
slaughtered on her account1 and her     
father slaughtered on her  account80    
8,she must eat the passover with her    
husband40 8,she went to spend  the first
 feast after her marriage in the house  
of her father--her father  slaughtered  
on her account1 and her husband         
slaughtered on her account80  8,she may 
eat in the place which she wishes40 8,an
 orphan on whose account  the guardians 
slaughtered80 8,he may eat in the place 
which he wishes40 8,a  slave of two     
partners80 8,he must not eat with both40
 8,a slave who is half  free80 8,he must
 not eat with his master40    #b4 ,one  
said to his slave1 8go and slaughter for
 me the passover40 8,he  slaughtered a  
kid80 8,he may eat it40 8,he slaughtered
 a lamb80 8,he may eat  it40 8,he       
slaughtered a kid and a lamb80 8,he may 
eat of the first40 8,he  forgot what his
 master said to him--what shall he do80 
8,he must slaughter a  lamb and a kid1  
and shall say1 #8,if my master said to  

me--a kid1 the kid is  on his account1  
and the lamb is on my account2 and if my
 master said to  me--a lamb1 the lamb is
 for him1 and the kid is for me4' 0 8,if
 his master  forgot what he said to     
him80 8,both animals must go forth to   
the house of  burning2 and they are free
 from keeping the second passover40     
#c4 ,one said to his sons1 8,i am ready 
to slaughter the passover for you who   
shall first go up to ,jerusalem40 ,as   
soon as one of them entered with his    
head and the greater part of his body   
inside the city gate1 he gained his  own
 share of the passover1 and gained it   
for his brothers with him4 ,they  may   
always be reckoned in one company1 when 
each one obtains the size of  an olive4 
,they may first be reckoned1 and        
afterward withdraw from a  company till 
the passover be slaughtered4 ,rabbi     
,simon said1 8until its  blood be poured
 out on their account40    #d4 8,he who 
reckoned others with himself in his     
portion of the lamb80 8,the  members of 

the company are allowed to give to him  
his share1 and he may  eat of it with   
his own guests2 and they may eat their  
portion with their  own guests40    #e4 
8,if one observed an issue twice80      
8,they may slaughter the lamb on his    
account on the seventh day of the issue 
if it be the fourteenth day of  ,nisan40
 8,if he observed it thrice807#agd7     
8,they may only slaughter on his        
account on the eighth day of the issue0 
7if it be the fourteenth day of         
,nisan74    #f4 8,the mourner and the   
person who opened a heap17#age7 and also
 the person  who has the promise of     
release from prison1 and the sick1 and  
the aged1  who are able to eat the size 
of an olive80 8,they may slaughter the  
passover for them40 ,for all of them    
they must not slaughter the lamb on     
their own account alone1 lest they bring
 the passover into contempt17#agf7      
because there might happen to them some 
abomination4 ,they are freed from       
keeping a second passover--excepting him

 who in opening the heap was  unclean   
from the beginning4    #g4 8,they must  
not slaughter the passover for one      
person40 ,the words of  ,rabbi ,judah2  
but ,rabbi ,jos 8allowed it40 ,even for 
a company of a hundred1  when they      
cannot eat the size of an olive1 they   
must not slaughter the  passover2 and   
they must not form a company of women1  
of slaves1 and of  little ones4    #h4  
,a mourner may be baptized1 and eat his 
passover in the evening1 but not  other 
holy things4 8,he who heard of a death1 
or had the bones of his  relations      
collected80 8,he may be baptized and eat
 holy things40 8,a  stranger who was    
proselytized on the eve of the          
passover80 ,the school of  ,shammai say1
 8,he may be baptized and eat his       
passover in the evening02 but  the      
school of ,hillel say1 8he who just     
departed from the foreskin is as        
legally unclean as he who just departs  
from the grave40        ,chapter ,,ix   
#a4 ,he who was legally unclean1 or in a

 journey afar off1 and did not keep  the
 first1 must keep the second 7passover74
 8,he mistook it1 or was  constrained by
 force1 and did not keep the first80    
8,he must keep the  second40 8,if so1   
why is it said unclean7#agg7 or in a    
journey afar off80  8,because such      
persons are free from being cut off1 but
 those bound to  observe it are to be   
cut off if they neglect it40    #b4     
,what is a 8journey afar off80 8,from   
,modiim7#agh7 and outward2 and so is    
the measure from ,jerusalem on every    
side40 ,the words of ,rabbi ,akiba2     
,rabbi  ,eleazar said1 8from the        
threshold of the temple-court and       
outward40 ,said  ,r4 ,jos1 8for this    
reason there is a dot on the #8he1' to  
explain not that  it is really afar off1
 but that one is afar off from the      
threshold of the  temple-court and      
outward40    #c4 8,what is the          
difference between the first and second 
passover80 8,the  first passover forbids
 leaven to be seen or found2 but the    

second allows  unleavened and leavened  
bread in one's house40 ,the first       
passover requires  hallel7#agi7 during  
eating1 but the second does not require 
hallel during  eating4 ,both require    
hallel in their preparations1 and the   
paschal  sacrifices must be eaten       
roasted on unleavened bread with bitter 
herbs1  and they both abrogate the      
,sabbath4    #d4 8,the passover-offering
 which was brought during legal         
uncleanness80  8,the man or woman with  
an issue may not eat of it1 nor she in  
separation  or in childbirth4 ,but if   
they eat they are free from being cut   
off40 ,rabbi  ,eleazar 8frees them even 
in going into the sanctuary40    #e4    
8,what is the difference between the    
passover of ,egypt and the passover  of 
succeeding generations80 8,the passover 
of ,egypt was taken on the tenth        
day17#ahj7 and required the sprinkling  
with a bunch of hyssop on the lintel    
and the two side posts1 and was eaten   
with haste in one night2 but the        

passover of succeeding generations      
exists the whole seven days40    #f4    
,said ,r4 ,joshua1 8,i once heard that  
the substitute7#aha7 of the             
passover-offering can be sacrificed1 and
 that the substitute of the             
passover-offering cannot be sacrificed1 
,i have no one to explain40 ,said ,r4   
,akiba1 8,i will explain3 the           
passover-offering1 which was found      
7after  being lost7 before the time for 
slaughtering its substitute1 may be     
pastured till it be blemished1 and it   
can be sold1 and the owner can take  for
 its price peace-offerings1 and so also 
for its substitute4 ,after the  time for
 slaughtering the passover-offering its 
substitute may be offered  for a        
peace-offering1 and so can also its     
substitute40    #g4 8,he who set apart a
 ewe for his passover1 or a male of two 
years80 8,he  may pasture it till it be 
blemished4 ,and he can sell it1 and its 
price may  be used for a free-will      
offering40 8,he who selected his        

passover1 and  afterward died80 8,his   
son must not offer it after him with the
 intention  of a passover1 but he may   
offer it with the intention of a        
peace-offering40    #h4 8,the           
passover-offering which was mixed up    
with other sacrifices80 8,all  must be  
pastured till they be blemished1 and    
they must be sold1 and the  offerer must
 bring the price of the best of this    
kind and the price of the  best of that 
kind1 and the loss he must make up from 
his private means40  8,the              
passover-offering which was mixed up    
with first-borns80 ,rabbi ,simon  said1 
8if there be companies of priests they  
may eat it40    #i4 8,a company7#ahb7   
which lost its passover-offering1 and   
said to someone1  #8go and seek it and  
slaughter it for us'2 and he went and   
found it and  slaughtered it1 and they  
meanwhile also took one and slaughtered 
it1--if  his be first slaughtered80 8,he
 may eat of his and they may eat with   
him of  his40 8,but if theirs be first  

slaughtered80 8,they may eat of theirs1 
and  he may eat of his40 8,but if it be 
not known which of them was first       
slaughtered1 or both were slaughtered at
 once80 8,he must eat of his  passover1 
but they cannot eat with him1 and their 
passover must go forth  to the house of 
burning2 and they are freed from keeping
 a second  passover40 8,he said to them1
 #8if ,i be too late1 go and slaughter  
for me'2  he went1 and meanwhile found  
7the lost7 one and slaughtered it1 and  
they  took and also slaughtered one4 ,if
 theirs be first slaughtered80 8,they   
may  eat of theirs1 and he may eat with 
them40 8,but if his were first          
slaughtered80 8,he shall eat of his1 and
 they shall eat of theirs40 8,but if  it
 be not known which of them was first   
slaughtered or both of them were        
slaughtered at once80 8,they shall eat  
of theirs1 but he must not eat with     
them1 and his lamb must go forth to the 
house of burning1 and he is freed  from 
keeping a second 7passover740 8,if he   

said to them #8slaughter for me1'  and  
they also said to him #8slaughter for   
us8' 0 8,all shall eat of that one      
first slaughtered40 8,but if it be not  
known which of them was first           
slaughtered80 8,both must go forth to   
the house of burning40 8,if he did not  
say it to them1 nor they say it to him80
 8,they are not sureties one for  the   
other0 7and they must eat apart from    
each other74    #aj4 8,two companies had
 their passover-offerings mixed3 this   
company drew  out one for themselves1   
and that company drew out one for       
themselves4 ,one  of these comes to     
those1 and one of those comes to these1 
and thus they  say1 #8if this passover  
be ours1 let our hands be withdrawn from
 yours and  be counted with ours2 but if
 this passover be yours1 let our hands  
be  withdrawn from ours and be counted  
with yours4' ,and so with five companies
  of five each1 and ten of ten each1    
they may draw out and join one from     
every company1 and say so40    #aa4     

8,two persons who had their             
passover-offerings mixed80 8,one draws  
out  one for himself1 and the other     
draws out one for himself4 ,this one can
  count with himself a person invited   
from the market4 ,and that one can      
count with himself a person invited from
 the market4 ,this individual comes  to 
that one1 and that one comes to this    
one1 and so they say1 #8if this         
passover be mine1 let thy hands be      
withdrawn from thine1 and be counted    
with mine2 and if this passover be      
thine1 let my hands be withdrawn from   
mine1 and be counted with thine4' 0     
,chapter ,x      #a4 ,on the eves of the
 passovers near to the time of evening  
prayer a man  must not eat till it be   
dark4 ,and even the poorest in ,israel  
must not eat  till he can recline at    
ease1 and they must not withhold from   
him the four  cups of wine1 even though 
he receives the weekly alms4    #b4     
,when they mix for him the first cup of 
wine17#ahc7 the school of ,shammai  say1

 8he shall repeat the blessing for the  
day1 and after that the  blessing for   
the wine40 ,but the school of ,hillel   
say1 8he shall repeat the  blessing for 
the wine1 and after that the blessing   
for the day40    #c4 ,the attendants    
bring before him greens and lettuce4 ,he
 dips the lettuce  in its sauce till he 
come to the time for the seasoning of   
the bread4 ,they  bring before him      
unleavened bread1 and lettuce1 and the  
fruit sauce1 on  two dishes1 even though
 the fruit sauce is not a command4      
,rabbi ,eleazar1  the son of ,zadok1    
said 7it is7 8a command1 and in the time
 of the  sanctuary they used to bring   
before him the body of the passover     
offering40    #d4 ,the attendants mixed 
for him the second cup1 and here the son
 asks his  father1 and if the son have  
no knowledge his father teaches him1 8in
 what  is this night different from all 
other nights80 8,because in all other   
nights we eat leavened and unleavened   
bread4 ,in this night all is            

unleavened4 ,because in all other nights
 we eat every herb1 in this night       
bitter herbs4 ,because in all other     
nights we eat flesh roasted1 well       
boiled1 and boiled4 ,in this night all  
is roasted4 ,because in all other       
nights we dip what we eat once1 in this 
night twice0 7i4e41 in the sauce  and in
 the seasoning74 ,and according to the  
knowledge of the son his  father teaches
 him4 ,he begins in shame and he ends in
 praise4 ,and he  expounds from 8a      
,syrian ready to perish was my          
father107#ahd7 till he end  the whole   
passage4    #e4 ,rabban ,gamaliel used  
to say1 8everyone who did not speak of  
these three  things in the passover did 
not discharge his duty1 and these are   
they3 the  passover1 the unleavened     
bread1 and bitter herbs4 ,passover1     
because  ,,omnipresence passed over the 
houses of our fathers in ,egypt4        
,unleavened1  because our fathers were  
redeemed from ,egypt4 ,bitter1 because  
the  ,egyptians made the lives of our   

fathers bitter in ,egypt40 ,in every    
generation man is bound to look to      
himself as though he in person went out 
from ,egypt1 as is said17#ahe7 8,and    
thou shalt show thy son in that day1    
saying1 ,this is done because of that   
which the ,lord did unto me when ,i     
came forth out of ,egypt40 ,for this    
reason we are bound to acknowledge1 to  
thank1 to praise1 to glorify1 to exalt1 
to magnify1 to bless1 to elevate1       
without limit1 ,,him who has done for   
our fathers and us all these miracles4  
,he brought us from slavery to freedom1 
from sorrow to joy1 and from  mourning  
to festivity1 and from thick darkness to
 great light1 and from  servitude to    
redemption1 and let us say before ,him  
,hallelujah4    #f4 8,how far does he   
repeat80 ,the school of ,shammai say1   
till 8a joyful  mother of               
children407#ahf7 ,but the school of     
,hillel say1 till 8the flint  into a    
fountain of waters107#ahg7 and he       
finished with a 8blessing for           

redemption40 ,rabbi ,tarphon said1 8    
#8,who redeemed us and redeemed our     
fathers from ,egypt1' and he does not   
end with any other blessing40 ,rabbi    
,akiba adds1 8,so the ,lord our ,god and
 the ,god of our fathers shall bring us 
to holidays and other feast-days yet to 
come to us in peace1 rejoicing in  the  
building of ,,thy city1 and delighting  
in ,,thy service2 and we shall eat      
there the sacrifices and the passovers1 
etc41 until #8,blessed be ,thou1  ,lord1
 the ,redeemer of ,israel4' 0    #g4    
,when the attendants mixed for him the  
third cup7#ahh7 he says the  blessing   
for his food1 with the fourth cup he    
finished the hallel1 and  said over it  
the blessing of the ,song47#ahi7        
,between the first and second  cups if  
he wish to drink1 he may drink as much  
as he likes4 ,between the  third and    
fourth he must not drink4    #h4        
,persons are not free after the passover
 to ask for more food4 8,if some  fall  
asleep during the passover807#aij7      

8,they may afterward eat of it40        
8,all80 8,they must not eat of it40     
,rabbi ,jos says1 8,if they dozed80     
8,they  may eat of it40 8,if they       
slept80 8,they must not eat of it40     
#i4 ,the passover after midnight renders
 hands legally unclean4 ,false          
intention and the remains of the feast  
render hands legally unclean47#aia7     
8,when one repeated the                 
passover-blessing80 8,he is free from   
the  sacrifice-blessing1 but the        
sacrifice-blessing does not free him    
from that  of the passover40 ,the words 
of ,r4 ,ishmael4 ,rabbi ,akiba said1    
8this does  not free from that1 nor that
 from this40          ,on ,the ,day ,of 
,atonement          ,preparations of the
 ,high ,priest--,cleansing the          
,altar--,casting                        
,lots--,daybreak--,offerings--,dress--,p
rayer--,the                             
,goats--,monobazus--,helena--,azazel--,t
he ,golden ,censer--,the ,vail--,holy of
                                        

,holies--8,foundation0--,sprinkling the 
,blood--,sending ,forth the ,goat       
into the ,wilderness--,high ,priest     
,burning the ,bullock and               
,goat--,reading--,ceremonial--,rules and
 ,exceptions--,repentance and           
,atonement4        ,chapter ,i      #a4 
,seven days before the ,day of          
,atonement the ,high ,priest was removed
 from  his house to the chamber7#aib7   
,parhedrin1 and the council prepared for
 him  another priest17#aic7 lest there  
happen to him any defilement4 ,r4 ,judah
  said1 8they prepared also another     
wife1 lest his wife die02 as is         
said17#aid7 8,and he shall atone for    
himself and for his house02 for his     
house1 i4e41 for his wife4 ,the ,sages  
said to him1 8if so1 there is no  end to
 the matter40    #b4 ,all these seven   
days1 he 7the high priest7 sprinkled the
 blood1 burned  the incense1 and trimmed
 the lamps1 and offered the head and the
 foot4 ,on  the remainder of all the    
days1 if he wished to offer1 he offered2

 since  the high priest first offered   
part1 and first took part 7in the       
sacrifices74    #c4 ,the elders from the
 elders of the great ,sanhedrin         
delivered to him1 and  read before him1 
the ceremonial of the day2 and they said
 to him1 8,my ,lord  ,high ,priest1 read
 with thy mouth1 perchance thou hast    
forgotten1 or  perchance thou hast not  
learned407#aie7 ,on the eve of the day  
of atonement1  toward dawn1 they placed 
him in the eastern gate 7of the         
,temple71 and they  caused to pass      
before him bullocks1 rams1 and lambs1   
that he might be  skilled and expert in 
his ministry4    #d4 ,all the seven days
 they did not withhold from him food and
 drink2 the  eve of the day of          
atonement1 with the beginning of        
darkness1 they did not  permit him to   
eat much1 since food induces sleep4     
#e4 ,the elders of the great ,sanhedrin 
delivered him to the elders of the      
priesthood1 who brought him to the upper
 chamber of the house ,abtinas4 ,and    

they administered to him the oath17#aif7
 and they left him and departed4  ,and  
they said to him1 8,my ,lord ,high      
,priest1 we are ambassadors of the      
great ,sanhedrin1 and thou art our      
ambassador1 and the ambassador of the   
great ,sanhedrin4 ,we adjure thee by    
,him1 whose ,name dwells in this house1 
that thou wilt not change aught of all  
which we have said to thee40 ,he  went  
apart and wept4 ,they went apart and    
wept47#aig7    #f4 ,if he were a learned
 man1 he expounded2 but if not1 the     
disciples of  the learned expounded     
before him4 ,if he were skilled in      
reading1 he read2  but if not1 they read
 before him4 8,and in what did they read
 before him80  8,in ,job1 and in ,ezra1 
and in ,chronicles40 ,zachariah1 the son
 of ,kebutal1  said1 8,i often read     
before him in ,daniel40    #g4 ,if he   
desired to sleep1 the young priests     
filliped with the first  finger7#aih7   
before him1 and said to him1 8,my ,lord 
,high ,priest1 stand up  and refresh    

thyself7#aii7 once on the pavement10 and
 they kept him  occupied7#bjj7 until the
 time approached for slaying 7the       
victims74    #h4 ,every day they        
cleansed the altar at cockcrow1 or at   
its approach1  intermediate before or   
after it2 and on the day of             
atonement7#bja7 at  midnight2 and in the
 three great feasts1 at the first watch4
 ,and before  cockcrow the court was    
crowded with ,israel4        ,chapter   
,,ii      #a4 ,at first everyone who    
wished to 7cleanse7 the altar1 cleansed 
it4 ,when  they were many1 they ran and 
mounted the ascent1 and each one1 who at
 the  middle outstripped his companion  
by four cubits1 won it4 ,if two were    
equal  the president said to them1 8lift
 your fingers407#bjb7 8,and what is     
that80  8,they lifted one or two        
fingers1 but no one lifted the thumb in 
the  ,sanctuary40    #b4 ,it happened   
that two were equal1 and running and    
mounting the ascent1  one of them thrust
 his companion1 so that he fell1 and his

 leg was broken4  ,and when the great   
,sanhedrin saw that they were getting   
into danger1 they  decreed that they    
should not cleanse the altar save by    
lot4 ,there were  four lots1 and this   
was the first lot4    #c4 ,the second   
lot was3 ,who should slay8 ,who         
sprinkle8 ,who should take the  ashes   
from the inner altar8 and who should    
take the ashes from the  candlestick8   
and who should carry the members to the 
ascent8 the head and  the right foot1   
and the hind feet1 the tail1 and the    
left foot1 the  breast1 and the throat1 
and the two sides1 and the inwards1 and 
the fine  flour1 and the pancakes1 and  
the wine4 ,thirteen priests discharged  
this  lot4 ,said ,ben ,asai in the      
presence of ,r4 ,akiba from the mouth of
 ,rabbi  ,joshua1 8like to its way of   
motion0 7when alive74    #d4 ,the third 
lot7#bjc7 was for new men who came to   
offer incense1 and they  cast the lots4 
,the fourth lot was for new men with the
 old1 who should  carry the members from

 the ascent to the altar4    #e4 ,the   
daily offering was with nine1 ten1      
eleven1 twelve1 priests2 not  less and  
not more4 8,how80 8,itself with nine3 at
 the feast of ,tabernacles  in the hand 
of one1 a glass of water there is ten4  
,the evening offering  with eleven1     
itself with nine1 and in the hands of   
two1 two fagots of  wood4 ,on ,sabbath1 
eleven2 itself with nine1 and two1 in   
their hands two  fragments of incense of
 the showbread4 ,and on the ,sabbath in 
the feast of  ,tabernacles in the hand  
of one a glass of water40    #f4 ,the   
ram was offered with eleven2 the flesh  
with five1 the inner part1  and the fine
 flour and the wine1 to each two and    
two4    #g4 ,the bullock was offered    
with twenty-four priests4 8,the head and
 the  right foot80 8,the head with one1 
and the foot with two40 8,the chine and 
the left foot80 8,the tail with two1 and
 the left foot with two40 8,the  breast 
and the throat80 8,the breast with one1 
and the throat with three1  the two hind

 feet with two1 and the two sides with  
two1 the inner parts  and the fine      
flour1 and the wine1 each with three and
 three40 8,of which is  that said80 8,of
 the offering for the whole             
congregation40 8,but for the  offerings 
of an individual80 8,if he wished to    
offer1 he might offer40 8,for  the      
skinning and cutting up80 8,for these   
all were equal40        ,chapter ,,iii  
#a4 ,the overseer said to them1 8go and 
look if the time for slaughter is       
come40 ,if it came1 the watchman said1  
8it is brightening407#bjd7 ,matthew  the
 son of ,samuel said1 8is the whole east
 light as far as ,hebron80 and he  said 
8yes40    #b4 8,and why was that        
necessary80 8,because it once happened  
that the light  of the moon came up1 and
 they deemed it the light from the      
east40 ,and they  slaughtered the daily 
offering1 and they brought it to the    
house of  burning4 ,and they brought    
down the ,high ,priest to the house of  
,baptism4  ,this was the rule in the    

,sanctuary that everyone who covered his
 feet 7was  required7 to wash2 and      
everyone retiring was required to       
sanctify his  hands and feet4    #c4 ,no
 one entered the court for service1     
however clean1 until he washed4  ,the   
,high ,priest made five washings and ten
 purifications in this day1 and  all    
were in the ,holy place above the house 
of ,parva17#bje7 with the  exception of 
the first one alone4    #d4 ,they made a
 screen of linen between him and the    
people4 ,he undressed1  descended1 and  
washed4 ,he came up and wiped himself4  
,they brought to him  robes of gold1 and
 he dressed1 and he sanctified his hands
 and feet4 ,they  brought to him the    
daily offering4 ,he cut 7its throat71   
and another  finished the slaughter at  
his hand4 ,he received the blood and    
sprinkled  it4 ,he entered to offer the 
morning incense and to trim the lights1 
and to  offer the head and the members1 
and the things fried in the pan1 and the
  wine4    #e4 ,the morning incense was 

offered between the blood and the       
members4 ,that  of the evening7#bjf7    
between the members and the libations4  
,if the ,high  ,priest were old1 or     
delicate1 they heated for him 7iron71   
and they put it  into the cold water1   
that its temperature should be changed4 
#f4 ,they brought him to the house of   
,parva1 and it was in the ,sanctuary4   
,they divided with the screen of linen  
between him and the people4 ,he         
sanctified his hands and feet and       
undressed4 ,r4 ,meier said1 he undressed
  and sanctified his hands and feet1 he 
descended and washed1 he came up and  he
 wiped himself4 ,they brought to him    
white robes1 he dressed and  sanctified 
his hands and feet4    #g4 8,in the     
morning he was dressed with ,pelusian   
linen worth twelve  minas17#bjg7 and in 
the evening with ,indian linen worth    
#hjj zuz407#bjh7 ,the  words of ,r4     
,meier4 ,but the ,sages say1 8that in   
the morning his dress was  worth        
eighteen minas1 and in the evening      

twelve minas02 all these thirty  minas  
were from the congregation1 and if he   
wished to add to them he might  add of  
himself4    #h4 ,he came to the side of 
his bullock1 and the bullock was        
standing  between the porch and the     
altar2 his head to the ,north1 and his  
face to  the ,west2 and the ,priest     
stood in the ,east1 and his face        
,westward1 and he  placed both hands    
upon him and made confession1 and thus  
he spake1 8,i  beseech thee1 ,o ,name1  
,i have committed iniquity4 ,i have     
sinned before  ,thee--,i1 and my        
house--,i beseech thee1 ,o ,name1       
pardon7#bji7 now the  iniquities and the
 transgressions and the sins which ,i   
have perversely  committed1 and         
transgressed1 and sinned before thee1   
,i1 and my house1 as  is written in the 
law of ,moses thy servant1 that in this 
day #8,he will  atone for you1' etc4    
,and they answered after him1           
#8,,blessed ,,be ,,the ,,name4  ,,the   
,,honor ,,of ,,his ,,kingdom ,,forever  

,,and ,,ever4' 0    #i4 ,he came to the 
east of the court to the north of the   
altar4 ,the ,sagan  was at his right    
hand1 and the chief of the fathers at   
his left4 ,and there  were the two      
goats2 and the urn was there1 and in it 
were two lots of  boxwood1 and ,ben     
,gamla made them of gold1 and they      
commemorated him as  praiseworthy4      
#aj4 ,the son of ,katin made twelve     
pipes to the laver1 where before there  
were but two2 and also he made a wheel  
for the laver1 lest its water  should be
 polluted by night4 ,monobazus7#baj7 the
 king made all the handles  of the      
vessels1 of gold for the day of         
atonement4 ,helena1 his mother1 made  a 
chandelier of gold near the door of the 
,sanctuary1 and she also made a  tablet 
of gold upon which the section of the   
,sota7#baa7 was written4  ,wonders were 
wrought for the doors of ,nicanor17#bab7
 and they were  commemorated as         
praiseworthy4    #aa4 ,and these were in
 ignominy3 ,the family of ,garmu1 who   

were unwilling to  instruct in the      
preparation of the show-bread4 ,the     
family of ,abtinas1 who  were unwilling 
to instruct in the preparation of       
incense4 ,hogrus1 the son  of ,levi1    
knew a tune in the chant1 and was       
unwilling to instruct4 ,the son  of     
,kamzar was unwilling to instruct in the
 art of writing4 ,concerning the  former
 it is said1 8,the memory of the just is
 blessed02 and concerning the  latter it
 is said1 8but the name of the wicked   
shall rot0 7,prov4 x4 #g74              
,chapter ,,iv      #a4 ,he shook the urn
 and brought up two lots2 one was       
written 8for the  ,name10 and the other 
was written 8for ,azazel407#bac7 ,the   
,sagan stood at his  right hand1 and the
 ,chief of the ,fathers at his left4 ,if
 8for the ,name0  came up in his right  
hand the ,sagan said to him1 8,my ,lord 
,high ,priest1  lift up thy right hand02
 and if 8for the ,name0 came up in his  
left the  ,chief of the ,fathers said to
 him1 8,my ,lord ,high ,priest1 lift up 

thy left  hand40 ,he placed them upon   
the two goats1 and said1 8for the ,lord 
is the  sin-offering40 ,r4 ,ismael said1
 8it was not necessary to mention the   
sin-offering0 but 8for the ,lord40 ,and 
they answered after him1 8,,blessed ,,be
  ,,the ,,name4 ,,the ,,honor ,,of ,,his
 ,,kingdom ,,forever ,,and ,,ever40     
#b4 ,he twisted a tongue7#bad7 of       
brightness on the head of the goat to be
  sent away1 and he placed him opposite 
the gate from whence he should be  sent4
 ,and the one for slaughter he placed   
opposite the slaughter-house4 ,he       
himself came beside his bullock the     
second time1 and laid his two hands     
upon him and made confession1 and thus  
he spake3 8,i beseech ,thee1 ,o ,name1  
,i have committed iniquity1 ,i have     
transgressed1 ,i have sinned before     
,thee4  ,i1 and my house1 and the sons  
of ,aaron1 ,thy holy people4 ,i beseech 
,thee1 ,o  ,name1 pardon iniquities1    
transgressions1 and sins which ,i have  
perversely  committed1 and transgressed1

 and sinned before ,thee1 ,i1 and my    
house1 and  the sons of ,aaron1 ,thy    
holy people1 as is written in the law of
 ,moses1 ,thy  servant1 saying1 that in 
this day he will atone for you to purify
 you from  all your sins #8,before the  
,,lord4 ,ye shall be pure4' 0 ,and they 
answered  after him1 8,,blessed ,,be    
,,the ,,name4 ,,the ,,honor ,,of ,,his  
,,kingdom ,,forever ,,and  ,,ever40     
#c4 ,he slaughtered him and caught his  
blood in a bowl1 and he gave it to  him 
who mixed it upon the fourth platform of
 the ,sanctuary1 that it might  not     
congeal4 ,he took the censer1 and went  
up to the top of the altar1 and  raked  
the live coals here and there1 and      
gathered out from the inner  embers4    
,and went down and placed it upon the   
fourth platform in the court4    #d4    
,every day he gathered out the coals    
with one of silver and poured them  out 
into one of gold1 but to-day he gathered
 them with one of gold and he  entered  
with it4 ,every day he gathered them out

 with one of four cabs7#bae7  and poured
 them into one of three cabs4 ,but      
to-day he gathered them out  with one of
 three cabs1 and with it he entered4    
,rabbi ,joseph said1 8every  day he     
gathered out with one containing a      
seah17#baf7 and poured it into  one of  
three cabs4 ,but to-day he gathered out 
with one of three cabs1 and  with it he 
entered4 ,every day it was heavy1 but   
to-day it was light4 ,every  day its    
handle was short1 but to-day long4      
,every day it was green gold2  to-day   
red40 ,the words of ,rabbi ,menachem4   
8,every day he offered half a  pound in 
the morning1 and half a pound in the    
evening1 but to-day he added  his       
handful4 ,every day it was fine2 but    
to-day the finest of the fine40    #e4  
,every day the priests went up the      
ascent 7to the altar7 in the east and   
descended in the west4 ,but to-day the  
,high ,priest went up in the middle  and
 descended in the middle4 ,r4 ,judah    
said1 8,the ,high ,priest ever went up  

in the middle and descended in the      
middle40 ,every day the ,high ,priest   
sanctified his hands and his feet from  
the laver2 but to-day from the  golden  
basin4 ,r4 ,judah said1 8,the ,high     
,priest ever sanctified his hands  and  
his feet from the golden basin40    #f4 
8,every day there were there four       
rows7#bag7 of hearths2 but to-day       
five10 the words of ,r4 ,meier4 ,rabbi  
,joseph said1 8every day three2 but     
to-day four40 ,rabbi ,judah said1 8every
 day two2 but to-day three40            
,chapter ,v      #a4 ,they brought out  
for him the cup and the censer1 and     
filled his hand  full 7of incense71 and 
put it into the cup1 the large according
 to his  largeness17#bah7 and the       
smaller according to his smallness1 and 
so was its  measure4 ,he took the censer
 in his right hand1 and the spoon in his
 left4  ,he proceeded in the ,sanctuary 
until he came between the two vails     
dividing  between the holy and the holy 
of holies1 and intermediate was a cubit4

 ,r4  ,joseph said1 8there was one vail 
only10 as ,he said1 8the vail is the    
division for you between the ,holy and  
the ,holy of ,holies0 7,exod4 xxvi4     
#cc74 ,outside it was looped up         
southward1 inside northward4 ,he        
proceeded  between them till he reached 
the north4 ,when he reached the north   
his face  was turned southward4 ,he     
proceeded leftward near the vail till he
 came to  the ark4 ,when he came to the 
ark1 he put the censer between its two  
staves1 he heaped the incense on the    
live coals1 and the whole house was     
entirely filled with smoke4 ,he went    
out1 and returned by the way of his     
entrance1 and he offered a short prayer 
in the outer house1 and he did not      
prolong his prayer1 lest he should      
excite terror7#bai7 in ,israel4    #b4  
,when the ark was removed1 a stone was  
there from the days of the first        
prophets1 and it was called             
8,,foundation407#bbj7 ,it was three     
digits high  above the earth1 and upon  

it he put the censer4    #c4 ,he took   
the blood from the mixer47#bba7 ,with it
 he entered to the place  where he      
entered1 and stood in the place where he
 stood4 ,he sprinkled of  it once on    
high1 and seven times below1 and he did 
not purpose to sprinkle  neither on high
 nor below1 but unintentionally17#bbb7  
and so he counted1  8one1 one and one1  
one and two1 one and three1 one and     
four1 one and five1  one and six1 one   
and seven40 ,he went out and placed it  
on the golden  pedestal1 which was in   
the ,sanctuary4    #d4 ,they brought to 
him the goat1 he slaughtered it and     
caught his blood in  a bowl4 ,he entered
 to the place where he entered1 and     
stood in the place  where he stood1 and 
sprinkled of it once on high and seven  
times below1  and he did not purpose to 
sprinkle neither on high nor below1 but 
unintentionally27#bbc7 and so he        
counted1 8one1 one and one1 one and     
two10  etc4 ,he went out1 and placed it 
on the second pedestal1 which was in the

  ,sanctuary4 ,r4 ,judah said 8there was
 but one pedestal only40 ,he took the   
blood of the bullock and laid down the  
blood of the goat1 and sprinkled of  it 
on the vail opposite the ark1 on the    
outside1 once on high1 seven times      
below1 and he did not purpose1 etc41 and
 so he counted4 ,he took the blood  of  
the goat and laid down the blood of the 
bullock1 and sprinkled of it on  the    
vail opposite the ark1 on the outside1  
once on high and seven times  below1    
etc4 ,he poured the blood of the bullock
 into the blood of the goat1  and       
infused the full into the empty4    #e4 
,and he went out to the altar which is  
before the ,,lord4 ,this was the  golden
 altar4 ,he began cleansing it1 and went
 down4 8,from what place did  he begin80
 8,from the ,northeastern corner1 the   
,northwestern1 ,southwestern1  and      
,southeastern1 the place where he began 
with the sin-offering of the  outer     
altar1 at the same place he finished    
upon the inner altar40 ,r4  ,eliezer    

said1 8he stood in his place and        
cleansed1 and in general he  operated   
from below upward1 excepting that which 
was before him1 on that  he operated    
from above downward40    #f4 ,he        
sprinkled on the middle7#bbd7 of the    
altar seven times1 and the  remainder of
 the blood he poured out on the western 
foundation of the  outer altar1 and the 
blood from the outer altar he poured out
 on the  southern foundation4 ,this and 
that commingled in the channel1 and     
flowed  out to the ,kidron ,valley1 and 
they were sold to the gardeners for     
manure1  and they became guilty7#bbe7 in
 themselves4    #g4 ,all work of the day
 of atonement is described in order4 ,if
 the ,high  ,priest performed one before
 the other1 he did nothing4 ,if the     
blood of the  goat be sprinkled before  
the blood of the bullock1 he must       
return1 and  sprinkle from the blood of 
the goat after the blood of the bullock4
 ,and if  he had not finished the       
performances within1 the blood was      

spilled4 ,he  must bring other blood1   
and return to sprinkle first from       
within4 ,and so  in the ,sanctuary1 and 
so in the golden altar1 because all are 
an atonement  in themselves4 ,r4        
,eleazar and ,r4 ,simon say1 8from the  
place where he  stopped there he began40
        ,chapter ,,vi      #a4 ,both    
he-goats for the day of atonement are   
commanded to be alike in  color1 and in 
stature1 and in price1 and to be        
selected at the same time1  and although
 they be not equal1 yet are they lawful4
 8,if one be selected  to-day and the   
other tomorrow80 8,they are lawful40    
8,if one of them died80  ,if he died    
before the lot be cast1 the priest shall
 take a pair for the  second2 and if    
after the lot be cast he die1 the priest
 shall fetch  another pair1 and cast the
 lot over them anew4 ,and he shall say1 
8if that  for the ,name die1 this over  
which this lot comes will be a          
substitute for  the ,name2 and if that  
for ,azazel die1 this over which this   

lot comes will  be a substitute for     
,azazel40 ,and the second shall go to   
pasture1 until he  become blemished1 and
 he shall be sold1 and his price must be
 put into the  offertory4 ,since the    
sin-offering of the congregation dies   
not4 ,r4 ,judah  said1 8thou shalt      
die027#bbf7 and again said ,r4 ,judah1  
8is his blood shed80  8,the one to be   
sent forth shall die40 8,has the one to 
be sent forth died80  8,his blood shall 
be shed40    #b4 ,the high priest came  
to the side of the goat to be sent      
forth1 and he  placed his two           
hands7#bbg7 on him and made confession1 
and thus he spake3  8,i beseech ,thee1  
,o ,name1 ,thy people1 the house of     
,israel1 have done  perversely1 have    
transgressed and sinned before ,thee4 ,i
 beseech ,thee1 ,o  ,name1 pardon now   
their perverse doings1 and their        
transgressions1 and  their sins1 which  
they have perversely committed1 and     
transgressed1 and  sinned before thee4  
,thy people the house of ,israel1 as is 

written in the  law of ,moses ,thy      
servant1 saying1 #8,for on that day     
shall he make an  atonement for you to  
cleanse you from all your sins2 before  
the ,,lord ye  shall be pure4'7#bbh7    
,and the priests and the people who     
stood in the  court1 on hearing the     
,name clearly pronounced by the mouth of
 the ,high  ,priest1 knelt and          
worshipped1 and fell on their faces and 
said1 #8,,blessed  ,,be ,,the ,,name4   
,,the ,,honor ,,of ,,his ,,kingdom      
,,forever ,,and ,,ever4' 0    #c4 ,they 
delivered 7the goat7 to his conductor4  
,all were eligible for  conducting him4 
,but the great priests made a rule1 and 
they did not permit  ,israel to lead him
 forth4 ,said ,r4 ,joseph1 8it occurred 
that ,arsela of  ,zippori led him forth1
 and he was an ,israelite40    #d4 ,and 
they made steps7#bbi7 for him by reason 
of the ,babylonians17#bcj7 who  plucked 
off his hair and said to him1 8take and 
go1 take and go40 ,the  nobles of       
,jerusalem escorted him to the first    

booth4 ,there were ten booths  from     
,jerusalem to ,zuk17#bca7--ninety       
stadia--seven and a half to every mile4 
#e4 ,at every booth they said to him1   
8there is food1 there is water10 and    
they escorted him from booth to booth1  
except the last4 ,for they came not     
with him to ,zuk1 but stood afar off and
 saw his acts4    #f4 8,what did he do80
 8,his conductor divided the tongue of  
brightness 7iv4  #b74 ,half he twisted  
on the rock1 and half he twisted between
 his horns4  ,and he thrust him         
backward1 and the goat rolled1 and      
descended1 and he had  not reached to   
the half of the mountain1 till his      
members were made  members47#bcb7 ,he   
returned and sat under the last booth   
until darkness set  in40 8,and when did 
he render garments unclean807#bcc7      
8,from his exit from  the wall of       
,jerusalem40 ,r4 ,simon said1 8from the 
time of his thrusting at  ,zuk40    #g4 
,the ,high ,priest came beside the      
bullock and he-goat which were to be    

burned4 ,he cleft them1 and brought out 
their entrails4 ,he put them on a  dish1
 and caused them to smoke upon the      
altar4 ,he folded them in their  skins1 
and caused them to be carried to the    
place of burning4 8,and when  did he    
render garments unclean80 8,from his    
proceeding without the wall of  the     
court40 ,r4 ,simon said1 8when the fire 
kindled on the greatest part0  7of the  
sacrifice74    #h4 ,they said to the    
,high ,priest1 8the he-goat has arrived 
in the  wilderness40 8,and whence knew  
they that the he-goat had arrived in the
  wilderness80 8,they set watchmen1 who 
waved handkerchiefs1 and they knew  that
 the he-goat had arrived in the         
wilderness40 ,said ,r4 ,judah1 8and was 
not this a great sign to them8 from     
,jerusalem to ,bethhoron7#bcd7 there    
were  three miles4 ,they went a mile and
 returned1 and rested the time of a     
mile1  and they knew that the he-goat   
arrived in the desert40 ,r4             
,ishmael7#bce7  said1 8and was there not

 another sign to them80 ,a tongue of    
brightness was  twisted on the door of  
the ,sanctuary1 and when the he-goat    
arrived in the  wilderness the tongue   
blanched1 as is said1 8,though your sins
 be as  scarlet1 they shall be white as 
snow407#bcf7        ,chapter ,,vii      
#a4 ,the ,high ,priest came to read4 ,if
 he wished to read in linen garments1   
he read4 ,if not1 he read in his own    
white stole4 ,the public ,minister of   
the congregation took out the roll of   
the ,law1 and delivered it to the       
,chief of the congregation1 and the     
,chief of the congregation gave it to   
the ,sagan1 and the ,sagan gave it to   
the ,high ,priest4 ,and the ,high       
,priest  stood and received it and read4
 ,he stood and read 8after the          
death07#bcg7  and 8also on the tenth    
day407#bch7 ,and he rolled up the book  
of the ,law1  and put it into his bosom1
 and said1 8,more than what ,i have read
 before  you is written here40 ,and 8on 
the tenth07#bci7 in the ,pentateuch of  

overseers he recited1 and pronounced    
upon it eight blessings2 upon the  ,law1
 and upon the ,service1 and upon the    
confession1 and upon the  forgiveness of
 sins1 and upon the ,sanctuary          
separately1 and upon ,israel            
separately1 and upon ,jerusalem         
separately1 and upon the ,priests       
separately1 and upon the remainder of   
the prayer4    #b4 ,he who saw the ,high
 ,priest1 when he read1 could not see   
the bullock and  the he-goat1 when they 
were burning4 ,and he who saw the       
bullock and the  he-goat1 when they were
 burning1 could not see the ,high       
,priest1 when he  read4 ,not because it 
was forbidden1 but because the way was  
far1 and the  work of both was          
proceeding at once4    #c4 ,if he read  
in linen garments1 he sanctified his    
hands and his feet1 he  undressed1 he   
descended and bathed4 ,he came up1 and  
wiped himself4 ,they  brought him golden
 garments1 and he dressed1 and he       
sanctified his hands  and his feet1 and 

went forth and offered the ram for      
himself1 and the ram  for the people1   
and seven lambs without blemish of a    
year old4 ,the words  of ,r4 ,eleazar4  
,r4 ,akiba said1 8with the morning      
sacrifice they were  offered40 ,and the 
bullock of burnt-offering and the       
he-goat17#bdj7 which  was prepared      
without1 were offered with the evening  
sacrifice4    #d4 ,he purified his hands
 and his feet1 and undressed1 and       
washed1 and he  came up1 and wiped      
himself4 ,they brought to him white     
garments1 and he  dressed1 and          
sanctified his hands and his feet4 ,he  
entered to bring forth  the spoon and   
the censer1 he sanctified his hands and 
his feet1 and  undressed1 and he        
descended1 and washed4 ,he came up1 and 
wiped himself4  ,they brought to him    
garments of gold1 and he dressed1 and   
sanctified his  hands and his feet4 ,and
 he entered to offer the evening        
incense1 and to  trim the lights2 and he
 sanctified his hands and his feet1 and 

he dressed4  ,they brought to him his   
own garments1 and he dressed4 ,and they 
escorted  him to his house4 ,and he made
 a feast-day for his friends1 when he   
went  out in peace from the ,sanctuary4 
#e4 ,the ,high ,priest ministered in    
eight vestments4 ,and the ordinary      
priest  in four1 in the tunic1 and      
drawers1 and bonnet1 and girdle4 ,to    
these1 the  ,high ,priest added the     
breast-plate1 and ephod1 and robe1 and  
7golden7  plate4 ,in these they inquired
 by ,urim and ,thummim47#bda7 ,and they 
did not  inquire in them for a private  
person2 only for the ,king and the great
  ,sanhedrin1 and for whomsoever the    
congregation is necessary4              
,chapter ,,viii      #a4 ,on the day of 
atonement1 food1 and drink1 and washing1
 and anointing1  and the sandal         
latchet17#bdb7 and marriage duties1 are 
restricted4 8,but the  king and bride   
are allowed to wash their face1 and the 
woman after  childbirth may wear        
sandals40 ,the words of ,r4 ,eleazar1   

but the ,sages  forbid them4    #b4 ,the
 person who eats the size of a big date 
and its grain1 and drinks a  jawful1 is 
liable to punishment4 ,all edible things
 are united for the  measure of the     
date1 and all drinkable things are      
united for the measure  of the jawful4  
,eating and drinking are not united4    
#c4 ,he who eats and drinks unwittingly1
 is only liable for one  sin-offering4  
,if he eat and work1 he is liable for   
two sin-offerings4 ,he  who eats what is
 disagreeable for food1 and drinks what 
is disagreeable  for drinking1 and he   
who drinks fish brine1 or salt gravy1 is
 free4    #d4 ,they do not afflict young
 children in the day of atonement1 but  
they  coax them one or two years before1
 that they may be accustomed to the     
commandments4    #e4 ,if the pregnant   
woman be affected by the odor1 they give
 her food1 till  her strength return4   
,to the sick person they give food by   
order from the  physicians4 ,if there be
 no physicians1 they give him food at   

his own  demand until he say1 8it is    
enough40    #f4 ,him who is affected    
with blindness1 they fed even with      
unclean things1  till his eyes got the  
power of vision4 ,him who is bitten by a
 mad dog1  they fed not with the caul of
 his liver4 ,but ,r4 ,mathia ,ben       
,charash said1  8it is allowed02 and    
again said ,r4 ,mathia ,ben ,charash1   
8to him who had  throat complaint they  
administered medicine in his mouth on   
the ,sabbath  day1 since there is       
uncertainty of life1 and all uncertainty
 of life  abrogates the ,sabbath40      
#g4 8,on whomsoever an old ruin falls1  
if there be a doubt1 whether one be     
under it or not2 if there be doubt1     
whether he be alive or dead2 if there   
be a doubt1 whether he be a foreigner or
 an ,israelite80 8,they open over  him  
the heap4 ,if they find him alive1 they 
open fully1 but if dead1 they  leave    
him40    #h4 ,the sin-offering1 and the 
offering for known transgression make   
atonement4 ,death and the day of        

atonement with repentance make          
atonement4  ,repentance atones for light
 transgressions1 for commands positive  
and  negative4 ,but grave offences are  
suspended1 till the day of atonement    
come1 and it will atone4    #i4 ,he who 
said1 8,i will sin and repent--,i will  
sin and repent80 8,they did  not give   
him the opportunity of repentance40 8,i 
will sin1 and the day of  atonement     
shall atone80 8,the day of atonement    
makes no atonement40  ,transgressions   
between man and ,the ,place7#bdc7 the   
day of atonement  expiates4             
,transgressions between man and his     
neighbor1 the day of  atonement does not
 expiate1 until his companion be        
reconciled4 ,this ,r4  ,eleazar ,ben    
,azariah explained 8,from all thy sins  
before the ,,lord thou  shalt be        
cleansed40 ,transgressions between man  
and ,the ,place1 the day of  atonement  
expiated4 ,transgressions between man   
and his companion1 the day  of atonement
 did not expiate1 until his companion be

 reconciled4 ,said ,r4  ,akiba1 8,happy 
are ye1 ,israel6 before whom are ye to  
be pure8 ,who will  purify you8 ,your   
,father in heaven1 as is said1 #8,i will
 sprinkle clean  water upon you1 and ye 
shall be clean4' 0 ,then said the       
,fountain of  ,israel1 the ,,lord1 8,as 
the fountain purifies the defiled1 so   
the ,holy ,one1  blessed be ,he1        
purifies ,israel40          ,on         
,tabernacles7#bdd7          ,size and   
,covering of ,tabernacles--,what        
,constitutes a                          
,tabernacle--,exemptions--,palm         
,branches--,myrtle                      
,boughs--,willows--,citrons--,reading   
and ,blessing--,thrashing the           
,altar--,rejoicings--,pouring ,out of   
the ,water--,the ,lighting and          
,dancing--,singing and ,music--,blowing 
the ,trumpets--,offerings and           
,courses--,the ,course ,bilgah4         
,chapter ,i      #a4 ,a booth which is  
above twenty cubits high is disallowed4 
,r4 ,judah  allows it4 ,one which is not

 ten hands high1 one which has not three
 walls1  or which has more sun than     
shade1 is disallowed4 8,an old booth80  
8,the  school of ,shammai disallow it2  
but the school of ,hillel allow it40    
8,what  is an old booth80 8,one that was
 made thirty days before the feast2 but 
if  it were made with intention for the 
feast1 even from the beginning of the   
year1 it is allowed40    #b4 8,if a man 
make his booth beneath a tree80 8,it is 
as though he made it  in the house40    
8,if one booth be above another80 8,the 
upper one is allowed2  but the lower one
 is disallowed40 ,r4 ,judah says1 8if   
they cannot inhabit  the upper one1 the 
lower one is allowed40    #c4 8,if one  
spread a cloth over 7its roof77#bde7 on 
account of the sun2 or  under 7its roof7
 on account of the falling leaves2 or if
 one spread a  canopy over his bed80    
8,it is disallowed4 ,but he may spread a
 cloth over  two bedposts40    #d4 8,if 
one have trained a vine1 or a gourd1 or 
ivy1 and covered it over80  8,it is     

disallowed4 ,but if the covering be     
larger than these1 or if they  have been
 trimmed1 it is allowed40 ,the rule is1 
everything which contracts  uncleanness1
 and does not grow from the ground1 must
 not be used for a  covering2 but       
everything which does not contract      
uncleanness1 and grows  from the ground1
 may be used for a covering4    #e4     
,bundles of straw1 and bundles of wood1 
and bundles of twigs1 must not  be used 
for covering4 ,but all of them1 if      
untied1 are allowed4 ,and all of  them  
are allowed for side walls4    #f4      
8,they may cover it with laths40 ,the   
words of ,r4 ,judah2 but ,r4 ,meier     
forbids it4 8,if one put a board four   
hands wide over it80 8,it is allowed1   
provided he do not sleep under it40     
#g4 8,rafters over which there is no    
ceiling80 ,r4 ,judah says1 8the school  
of  ,shammai say1 #8let him loosen them1
 and remove the middle one out of       
three4' ,but the school of ,hillel say1 
#8he may either loosen them1 or  remove 

the middle one out of every three4' 0   
,r4 ,meier says1 8he must  remove the   
middle one out of every three1 but he   
need not loosen them40    #h4 8,if one  
roof in his booth with spits1 or        
bed-boards80 8,if the  intermediate     
spaces be equal to them1 it is allowed40
 8,if one pile up  loose sheaves to make
 a booth80 8,it is no booth40    #i4    
8,if one interweave the side walls from 
above downwards80 8,if they be  three   
hand-breadths high from the ground1 it  
is disallowed40 8,if from the  ground   
upwards they be ten hand-breadths high80
 8,it is allowed40 ,r4 ,jos  says1 8even
 as from the ground upward ten          
hand-breadths 7are required71 so        
likewise from the roof downward1 ten    
hand-breadths 7are required740 8,if  the
 covering be three hand-breadths above  
the side walls80 8,it is  disallowed40  
#aj4 8,if a house be unroofed and       
covered over80 8,if there be a space of 
four cubits between the wall and the    
covering1 it is disallowed3 also a      

court1 in which there is an enclosed    
passage40 8,if the large booth be       
enclosed with covering1 which must not  
be used1 and if there be below it a     
space of four cubits80 8,it is          
disallowed40    #aa4 8,if one make his  
booth like a pyramid2 or lean it against
 a wall80 ,r4  ,eleazar 8disallows it1  
because it has no roof02 but the ,sages 
8allow it40  8,a large reed mat1 which  
has been made for sleeping purposes80   
8,it  contracts uncleanness1 and they   
must not cover with it40 8,if made for  
covering purposes80 8,they may use it2  
and it contracts no uncleanness40 ,r4   
,eleazar says1 8whether large or small1 
if made for sleeping1 it contracts      
uncleanness1 and must not be used for   
covering2 but if made for covering1     
they may cover with it1 and it contracts
 no uncleanness40        ,chapter ,,ii  
#a4 8,if one sleep under a bed in the   
booth80 8,he has not discharged his     
duty40 ,r4 ,judah said1 8we used to     
sleep under a bed before the elders1 and

  they said nothing to us40 ,r4 ,simon  
said1 8it happened that ,tabbi1 the     
slave of ,r4 ,gamaliel1 used to sleep   
under a bed1 and ,r4 ,gamaliel said to  
the elders1 #8you have seen my slave    
,tabbi1 he is a disciple of the ,sages1 
and knows that slaves are exempted from 
the booth1 therefore he sleeps  under a 
bedstead4' ,from this we in our way     
infer that he who sleeps under  a bed   
has not discharged his duty40    #b4    
8,if a man support his booth with the   
posts of his bed80 8,it is  allowed40   
,r4 ,judah says1 8a booth which cannot  
stand by itself1 is  disallowed40 ,a    
booth1 which is unequally covered1 and  
its shade greater  than its sunlight1 is
 allowed4 ,if the covering be thick like
 a house roof1  even though the stars   
are not seen through it1 it is allowed4 
#c4 8,if one make his booth on the top  
of a wagon1 or on a boat80 8,it is      
allowed2 and he may go up to it on the  
festival40 8,if one make it on the  top 
of a tree1 or on the back of a camel80  

8,it is allowed1 but he must not  go up 
to it on the festival407#bdf7 8,if two  
sides 7be formed7 by a tree1  and one by
 the hands of man1 or two by the hands  
of man and one by a  tree80 8,the booth 
is allowed1 but he must not go up to it 
on the  festival40 8,if three 7sides be 
formed7 by hands of man and the fourth  
by a  tree80 8,the booth is allowed1 and
 he may go up to it on the festival40   
,this is the rule--when1 on the removal 
of the tree1 it can stand by itself1    
the booth is allowed1 and one may go up 
to it on the festival4    #d4 8,if one  
make his booth between trees1 and the   
trees form side walls80  8,the booth is 
allowed40 ,messengers on a pious errand 
are exempted from the  booth4 ,the sick 
and their attendants are exempted from  
the booth4 ,persons  may occasionally   
eat or drink outside the booth4    #e4  
,it happened that they brought to ,r4   
,jochanan1 son of ,zachai1 a dish to    
taste1 and to ,rabban ,gamaliel two     
dates and a jar of water1 and they said1

  8bring them to the booth40 ,but when  
they brought to ,r4 ,zadok food smaller 
than an egg1 he took it in the          
napkin7#bdg7 and ate it outside the     
booth1  but he did not say a blessing   
after it4    #f4 ,r4 ,eleazar says1 8a  
man is bound to eat fourteen meals in   
the booth1  one by day and one by       
night02 but the ,sages say the matter is
 not  determined1 except on the first   
night of the festival4 ,moreover ,r4    
,eleazar  said1 8he who has not taken   
his meal on the first night of the      
festival1  may complete it on the last  
night of the festival2 but the ,sages   
say that  he must not complete it1 and  
for this it is said1 #87,that which is7 
crooked  cannot be made straight1 and   
that which is wanting1 cannot be        
numbered4' 07#bdh7    #g4 8,if anyone's 
head1 and the greater part of his body1 
be in the booth1  and his table in the  
house80 ,the school of ,shammai         
8disallow it02 but the  school of       
,hillel 8allow it40 ,the school of      

,hillel said to the school of  ,shammai1
 8did it not happen that the elders of  
the school of ,shammai1 and  those of   
the school of ,hillel1 went to visit ,r4
 ,jochanan1 son of ,hachorni1  and they 
found him sitting with his head and the 
greater part of his body  in the booth  
while his table was in the house1 and   
they said nothing to  him80 ,the school 
of ,shammai said to them1 8,is that a   
proof8 ,even the  elders did say to him1
 #8if such has been thy custom1 thou    
hast never in  thy life fulfilled the   
commandment of the booth4' 0    #h4     
,women1 slaves1 and children1 are       
exempted from the booth4 ,a boy who no  
longer needs his mother is bound to the 
booth4 ,it happened that the            
daughter-in-law of ,shammai1 the        
elder17#bdi7 gave birth to a son1 and   
,shammai removed the ceiling and covered
 over her bed on account of the  little 
one4    #i4 ,during the whole seven days
 a man is to make the booth his regular 
dwelling1 and 7to use7 his house only   

occasionally4 8,if rain fall1 when is   
it permitted to remove from it80 8,when 
the porridge is spoiled40 ,the  elders  
illustrate this by an example3 8,to what
 is the matter like80 8,it is  as if a  
servant pour out a cup for his master1  
who in return dashes a  bowlful in his  
face40        ,chapter ,,iii      #a4 ,a
 palm branch stolen or withered is      
disallowed4 ,one from an idolatrous     
grove1 or from a city withdrawn to      
idolatry17#bej7 is disallowed4 ,if the  
point be broken off1 or the leaves torn 
off1 it is disallowed4 ,if they be  only
 parted1 it is allowed4 ,r4 ,judah says1
 8it must be tied together at  the top40
 ,short-leaved palms from the ,iron     
,mount7#bea7 are allowed4 ,a palm       
branch measuring three hands1 sufficient
 to shake it by1 is allowed4    #b4 ,a  
myrtle bough stolen1 or withered1 is    
disallowed4 ,one from an  idolatrous    
grove1 or from a city withdrawn to      
idolatry1 is disallowed4 ,if  the point 
be broken off1 or the leaves torn off1  

or if it have more  berries than leaves1
 it is disallowed4 ,but if the berries  
be lessened it  is allowed2 but they    
must not diminish them on the festival4 
#c4 ,a willow of the brook stolen1 or   
withered1 is disallowed4 ,one from an   
idolatrous grove1 or from a town        
withdrawn to idolatry1 is disallowed4   
,if  the point be broken off1 or the    
leaves torn off1 or if it be a mountain 
willow1 it is disallowed4 ,one faded1 or
 from which some leaves have  dropped   
off1 or which has grown on dry ground1  
is allowed4    #d4 ,r4 ,ishmael says1   
8three myrtle boughs1 two willows1 one  
palm branch1  and one citron1 even if   
two out of the three myrtle boughs have 
their  points broken off40 ,r4 ,tarphon 
says1 8even if three have their points  
broken off40 ,r4 ,akivah says1 8even as 
there is one citron and one palm        
branch1 so there is one myrtle bough and
 one willow40    #e4 ,a citron stolen or
 withered is disallowed4 ,one from an   
idolatrous  grove1 or from a city       

withdrawn to idolatry1 is disallowed4   
,one off an  uncircumcised tree7#beb7 is
 disallowed4 ,one from an unclean       
heave-offering7#bec7 is disallowed4     
,from the clean heave-offering one is   
not to take a citron1 but if it be      
taken1 it is allowed4 8,one from what is
  doubtful as to payment of tithe80 ,the
 school of ,shammai 8disallow it10 but  
the school of ,hillel 8allow it40 ,one  
is not to take a citron from the  second
 tithe in ,jerusalem1 but if it be taken
 it is allowed4    #f4 ,if a stain      
spread over the greater part 7of the    
citron71 if it have  lost its crown1 or 
its rind be peeled off1 or if it be     
split1 or bored1 or  if ever so little  
be wanting1 it is disallowed4 ,if a     
stain be spread over  the smaller part  
of it1 if it have lost its stalk1 or if 
it be bored so  that no part however    
small be wanting1 it is allowed4 ,a     
dusky citron is  disallowed4 ,a leek    
green one ,r4 ,meier 8allows10 but ,r4  
,judah 8disallows  it40    #g4 8,what is

 the 7legal7 size of a small citron80   
,r4 ,meier says 8like a  nut40 ,r4      
,judah says 8like an egg40 8,and of a   
large citron80 8,that one can  hold two 
in his hand10 the words of ,r4 ,judah4  
,but ,r4 ,jos says1 8,one if  7it must  
be held7 in two hands40    #h4 8,they   
must only tie the palm-branch with its  
own kind10 the words of ,r4  ,judah4    
,but ,r4 ,meier says1 8even with twine40
 ,r4 ,meier said1 8it happened  that the
 men of ,jerusalem tied their           
palm-branches with gold thread40 ,the   
,sages said to him1 8underneath they    
tied them with their own kind40    #i4  
8,when did they shake the palm-branch80 
,at the beginning and ending of  8,oh1  
give thanks unto the ,lord107#bed7 and  
at 8,save now1 ,i beseech ,thee1 ,o     
,lord107#bee7 the words of the school of
 ,hillel4 ,but the school of ,shammai   
say1 8also at #8,o ,lord1 ,i beseech    
,thee1' send now prosperity407#bef7 ,r4 
,akivah said1 8,i watched ,rabban       
,gamaliel and ,r4 ,joshua2 and when all 

the  people shook their palm-branches1  
they only shook theirs at #8,save now1  
,i  beseech ,thee4' 0 ,if one be on the 
road1 and have no palm-branch with him1 
he must1 when he gets home1 shake it at 
his table4 ,if he have not done it  in  
the morning1 he must do it toward       
evening1 as the whole day is allowed    
for the palm-branch4    #aj4 ,if the    
hymns7#beg7 be read to a man by a slave1
 or a woman1 or a  child17#beh7 he must 
repeat after them what they read1 but it
 is a  disgrace7#bei7 to him4 ,if a     
grown-up man read it to him1 he must    
repeat  after him1 ,hallelujah4    #aa4 
,in a place where it is the custom to   
repeat17#bfj7 a man must repeat2  to    
simply read1 a man must simply read2 to 
bless after the palm-branch1 a  man must
 bless4 ,in every case according to the 
custom of the country4 ,if a  person buy
 a palm-branch from his neighbor during 
the ,sabbatical year1 he  must give him 
a citron as a gift1 for it is not       
permitted to buy a citron  during the   

,sabbatical year4    #ab4 ,at first the 
palm-branch was used in the ,sanctuary  
seven days1 and in  the country one day4
 ,but after the ,sanctuary was          
destroyed1 ,r4 ,jochanan1  the son of   
,zachai1 decreed1 8that in the country  
the palm-branch should be  used seven   
days1 in memory of the ,sanctuary40 ,he 
at the same time also  decreed1 8that on
 the day of the wave-sheaf7#bfa7 it     
should be unlawful to  eat new grain40  
#ac4 ,if the first day of the feast fall
 on a ,sabbath1 all the people are to   
bring their palm-branches 7beforehand7  
to the ,synagogue4 ,in the morning  they
 come early1 and each man must          
distinguish his own palm-branch1 and    
take it1 for the ,sages say1 8that a man
 cannot discharge his duty on the  first
 day of the feast by means of his       
neighbor's palm-branch1 but on the      
other days of the feast he may discharge
 his duty by means of his  neighbor's   
palm-branch40    #ad4 ,r4 ,jos says1 8if
 the first day of the feast fall on the 

,sabbath1 and  a man forget1 and carry  
his palm-branch out on the public       
common1 he is  absolved1 because he     
carried it out with permission407#bfb7  
#ae4 ,a woman may receive the           
palm-branch from the hand of her son1 or
 of  her husband1 and put it back into  
water on the ,sabbath4 ,r4 ,judah says1 
8on  the ,sabbath they may put it back2 
on the feast they may add water2 and on 
the middle days they may change the     
water40 ,a child who knows how to       
shake1 is bound to shake the            
palm-branch4        ,chapter ,,iv       
#a4 ,the palm-branch and the willow     
7were used7 for six days and for seven4 
,the hymn1 and the rejoicings1 for eight
 days4 ,the booth and the pouring  out  
of water for seven days2 and the musical
 pipes for five and for six  days4      
#b4 ,the palm-branch 7was used7 for     
seven days4 8,how80 8,when the first day
  of the feast fell on a ,sabbath1 the  
palm-branch 7was used7 for seven days4  
,otherwise all the days were six40      

#c4 ,the willow 7was used7 for seven    
days4 8,how80 8,when the seventh day of 
the willow happened to fall on a        
,sabbath1 the willow 7was used7 for     
seven  days4 ,otherwise all the days    
were six40    #d4 8,how was the command 
for the palm-branch when the first day  
of the  feast fell on a ,sabbath80      
8,they used to bring their palm-branches
 to the  mountain of the ,house1 and the
 inspectors received them1 and arranged 
them  on a bench4 ,but the elders placed
 theirs in a chamber4 ,and the people   
were  taught to say1 #8,whoever takes my
 palm-branch in his hand1 be it his as a
  gift4' ,on the morrow they came early1
 and the inspectors spread them  before 
them4 ,and they used to snatch them and 
hurt each other4 ,when the  ,sanhedrin  
saw that persons were endangered1 it was
 decreed that every man  should take    
them home40    #e4 8,how was the command
 for the willow80 8,there was a place   
below  ,jerusalem called ,moza27#bfc7   
thither the people went down and        

gathered  drooping willow-branches4 ,and
 they came and erected them at the side 
of  the altar1 with their tops bending  
over the altar4 ,they blew the trumpet1 
and sounded an alarm1 and blew a blast4 
,every day they made one circuit  round 
the altar1 and said1 #8,save now1 ,i    
beseech ,thee1 ,o ,lord6 ,o ,lord1 ,i   
beseech ,thee1 send now prosperity4' 0  
,rabbi ,judah said1 8,i and ,,he save   
now1 ,i beseech thee407#bfd7 ,on the day
 itself7#bfe7 they made seven circuits  
round the altar4 8,as they withdrew what
 did they say80 8,beauty is thine1 ,o   
,altar60 8,beauty is thine1 ,o ,altar60 
,r4 ,eleazar said1 8,to the ,,lord and  
to  thee1 ,o ,altar60 8,to the ,,lord1  
and to thee1 ,o ,altar60    #f4 ,as they
 did on the week-days1 so they did on   
the ,sabbath1 save that  they gathered  
the willow-boughs on the ,sabbath-eve1  
and put them into  vases of gold1 that  
they might not fade4 ,r4 ,joshua1 son of
 ,beroka1 says1  8they brought          
date-branches1 and thrashed them on the 

ground at the sides  of the altar0      
7others say 8on the altar074 ,and the   
day itself was called  8the day for     
thrashing the branches40    #g4         
,immediately the children threw down    
their palm-branches1 and ate their      
citrons4    #h4 ,the hymn and rejoicings
 were for eight days4 8,how80 8,it is   
taught1 that  a man is bound to the     
hymn1 and the rejoicings in honor of the
 last day of  the feast1 even as on its 
other days40 8,how is the booth for     
seven days80  8,when a man has completed
 his eating1 he is not to pull down his 
booth2  but after the evening sacrifice 
he may remove his furniture in honor of 
the last day of the feast40    #i4 8,how
 was the pouring out of the water80 8,a 
golden pitcher holding three  logs7#bff7
 was filled from ,siloam4 ,when they    
came 7with it7 to the  water-gate they  
blew the trumpet1 an alarm1 and a blast4
 ,the priest then  went up the ascent to
 the altar1 and turned to his left4 ,two
 silver basins  were there40 ,r4 ,judah 

says1 8they were of lime1 but their look
 was dark  from the wine40 ,and they    
were bored with two narrow nostrils1 one
 wider1  the other narrower1 that both  
might get empty at once4 8,the one to   
the  west was for the water2 the other  
to the east was for the wine2 but if the
  water was poured into the wine basin1 
or the wine into the water basin1 it    
was allowed40 ,r4 ,judah said1 8they    
poured out one log on each of the eight 
days40 ,to him1 who poured out1 they    
said1 8lift your hand20 for once it     
happened1 that one poured over his      
feet17#bfg7 and all the people pelted   
him to death with their citrons4    #aj4
 ,as they did on the week-days1 so they 
did on the ,sabbath2 save that on  the  
,sabbath eve an unconsecrated golden    
cask was filled from ,siloam1 and       
placed in a chamber4 ,if it were spilt  
or uncovered1 it was refilled from  the 
laver1 as water and wine which had been 
uncovered were disallowed on  the altar4
        ,chapter ,v      #a4 ,the       

musical pipes were 7played7 for five and
 7sometimes7 six days4 ,that  is to say1
 the pipes of the water-drawing1 which  
supersedes neither the  ,sabbath day nor
 the feast4 ,the 7,sages7 said1 8he who 
has not seen the  joy7#bfh7 of the      
water-drawing1 has never seen joy in his
 life40    #b4 ,with the departure of   
the first day of the feast1 they went   
down into  the women's court1 and made  
great preparations47#bfi7 ,four golden  
candlesticks were there1 and four golden
 basins on their tops1 and four  ladders
 to each candlestick1 and four lads from
 the young priests1 and in  their hands 
were jars of oil containing #abj logs1  
with which they  replenished each basin4
    #c4 ,the cast-off breeches and belts
 of the priests were torn to wicks1     
which they lighted4 ,and there was not a
 court in ,jerusalem that was not  lit  
up by the lights of the water-drawing4  
#d4 ,pious and experienced men danced   
with lighted torches in their hands1    
singing hymns and lauds before them4    

,and the ,levites accompanied them with 
harps1 psalteries1 cymbals1 trumpets1   
and numberless musical instruments4  ,on
 the fifteen steps which went down from 
the court of ,israel into the  women's  
court1 corresponding with the fifteen   
songs of degrees17#bgj7 stood  the      
,levites with their musical instruments1
 and sang4 ,and at the upper  gate1     
which went down from the court of       
,israel to the court of the women1      
stood two priests with trumpets in their
 hands4 ,when the cock crew1 they  blew 
a blast1 an alarm1 and a blast47#bga7   
,when they reached the tenth  step1 they
 blew a blast1 an alarm1 and a blast4   
,and when they got into the  court1 they
 blew a blast1 an alarm1 and a blast4   
,they went on blowing as  they went1    
until they reached the gate1 that leads 
out to the east4 ,when  they reached the
 gate1 that leads out to the east1 they 
turned their faces  westward17#bgb7 and 
said1          8,our fathers1 who were  
in this place1      ,turned their backs 

upon the ,temple2      ,and their faces 
toward the east1      ,and worshipped   
the sun eastward407#bgc7      ,r4 ,judah
 says1 they repeated again and again1   
8,but we unto the ,,lord2      ,to the  
,,lord are our eyes407#bgd7      #e4 ,in
 the sanctuary they did not blow the    
trumpet less than twenty-one  times1 nor
 oftener than forty-eight times4 ,every 
day they blew the trumpet  twenty-one   
times1 thrice at opening the gates1 nine
 times at the daily  offering of the    
morning1 and nine times at the daily    
offering of the  evening4 ,when there   
were additional offerings they blew nine
 times more4  ,on the eve of the        
,sabbath they again blew six times2     
thrice to interdict  the people from    
work1 and thrice to separate the holy   
from the ordinary  day4 ,but on the eve 
of the ,sabbath during the feast they   
blew forty-eight  times3 thrice at the  
opening of the gates1 thrice at the     
upper gate1  thrice at the lower gate1  
thrice at the water-drawing1 thrice over

 the  altar1 nine times at the daily    
offering of the morning1 nine times at  
the  daily offering of the evening1 nine
 times at the additional offerings1     
thrice to interdict the people from     
work1 and thrice to separate the holy   
from the ordinary day4    #f4 ,on the   
first day of the feast there were       
thirteen bullocks1 two rams1  and one   
goat4 ,there then remained fourteen     
lambs for eight courses of              
priests47#bge7 ,on the first day six    
courses offered two lambs each1 and the 
other 7two7 courses one lamb each4 ,on  
the second day five courses offered  two
 lambs each1 and the remaining 7four7   
courses one lamb each4 ,on the  third   
day four courses offered two lambs each1
 and the remaining six one  lamb each4  
,on the fourth day three courses offered
 two lambs each1 and the  remaining     
eight one lamb each4 ,on the fifth day  
two courses offered two  lambs each1 and
 the remaining ten one lamb each4 ,on   
the sixth day one  course offered two   

lambs1 and the remaining twelve one lamb
 each4 ,on the  seventh day they were   
all equal4 ,on the eighth day they cast 
lots1 as on  other feasts4 ,they said1  
8that the order which offered bullocks  
to-day1  was not permitted to offer     
bullocks to-morrow40 ,but they changed  
in  rotation4    #g4 ,three times in the
 year all the courses shared alike in   
the offerings  of the great feasts1 and 
in the distribution of the showbread4   
,in the  ,solemn ,assembly7#bgf7 they   
say to each priest1 8,here is unleavened
 bread  for thee1 and here is leavened  
for thee40 ,the course in regular       
succession  offered the daily           
sacrifices1 vows1 and free-will         
offerings1 and all the  other sacrifices
 and services of the congregation4 ,if a
 feast be next to  the ,sabbath1 either 
before or after it1 all the courses     
shared alike in  the distribution of the
 showbread4    #h4 8,but if a day       
intervene between the two80 8,the course
 in regular  succession took ten loaves1

 and the loiterers7#bgg7 took two40 ,at 
other  times of the year1 the course    
entering on duty took six loaves1 and   
the  course going off duty took six4 ,r4
 ,judah says1 8the course entering took 
seven1 and that going off took five40   
,those entering shared them on the      
north side 7of the temple court71 and   
those going out on the south side4  ,the
 course ,bilgah always shared theirs on 
the south side4 ,but their              
slaughter-ring was fastened down1 and   
the window of their closet was shut     
up47#bgh7          ,the ,new ,year      
,four ,new ,years--,judgments--,new     
,moon--,witnesses--,evidence--,samaritan
s--,spreading the ,news--,beth          
,yangzek--,examining ,witnesses--,rabban
 ,gamaliel's ,plan of the ,phases       
of the ,moon--,rabbi                    
,joshua--,sanhedrin--,cornets and       
,trumpets--,intention--,the ,serpent of 
,brass--,jerusalem and                  
,jamnia--,blessings--,texts of          
,scripture--,how the ,trumpets are to be

      ,blown4        ,chapter ,i        
#a4 ,there are four new years4 ,the     
first of ,nisan7#bgi7 is a new year for 
kings and for festivals47#bhj7 ,the     
first of ,elul7#bha7 is a new year for  
the  tithing of cattle2 but ,r4 ,eleazar
 and ,r4 ,simeon say1 8it is on the     
first  of ,tishri407#bhb7 ,the first of 
,tishri is a new year for civil years1  
for  years of release1 and for jubilees1
 also for planting of trees7#bhc7 and   
herbs4 ,the first of ,sebat is a new    
year for 7the tithing of7 trees         
according to the school of ,shammai1 but
 the school of ,hillel say1 8on its     
fifteenth40    #b4 ,the world is judged 
at four periods3 at the passover1 for   
the growth of  corn2 at ,pentecost1 for 
the fruit of trees2 at new year's day1  
when all  human beings pass before ,him 
like lambs1 as is said1 8,he fashioneth 
their  hearts alike2 ,he considereth all
 their works027#bhd7 and at the feast of
  tabernacles1 judgment is given for the
 rains4    #c4 ,messengers went forth   

7from ,jerusalem7 in six months3 in     
,nisan for the  passover2 in ,ab7#bhe7  
for the fast2 in ,elul for the new year2
 in ,tishri for  the regulation of the  
feasts2 in ,kislev7#bhf7 for the        
dedication2 in  ,adar7#bhg7 for the     
feast of lots2 and also in ,iyar7#bhh7  
during the  existence of the ,temple for
 the little passover4    #d4 ,for two   
months7#bhi7 they may profane the       
,sabbath1 for ,nisan and for  ,tishri1  
because in them the messengers went     
forth to ,syria1 and in them  they      
regulated the feasts4 ,and during the   
existence of the ,temple they  might    
profane it in all the months for the    
regulation of the offerings4    #e4 ,if 
the moon7#bij7 appeared high and clear1 
or did not appear high and  clear1 the  
witnesses may profane the ,sabbath on   
account of it4 ,r4 ,jos  says1 8if it   
appeared high and clear1 they may not   
profane the ,sabbath on  account of it40
    #f4 ,it happened that more than     
forty pairs of witnesses were passing   

through1 when ,r4 ,akivah detained them 
in ,lydda4 ,rabban ,gamaliel sent to    
him1 8if thou thus detainest the people1
 it will be a stumbling-block in  the   
future40    #g4 ,when father and son    
have seen the new moon1 they must go    
7before the  ,sanhedrin71 not that they 
may be combined together1 but in order  
that1  should the evidence of either of 
them be disallowed1 the other may be    
combined with another witness4 ,r4      
,simeon says1 8father1 and son1 and     
relatives in every degree1 may be       
allowed as competent witnesses for the  
new moon40 ,r4 ,jos says1 8it happened  
that ,tobias1 the physician1 his son1   
and his freed slave1 saw the new moon in
 ,jerusalem1 and the priests  accepted  
his evidence1 and that of his son1 but  
disallowed his slave2 but  when they    
came before the ,sanhedrin1 they        
accepted him and his slave1 but         
disallowed his son40    #h4 ,these      
witnesses are disallowed--gamblers with 
dice1 usurers17#bia7                    

pigeon-breeders17#bib7 traders in       
produce of the ,sabbatical year1 and    
slaves4 ,this is the rule3 all evidence 
that cannot be received from a  woman   
cannot be received from any of these4   
#i4 8,he who has seen the new moon but  
cannot walk80 8,they must bring him on  
an ass or even in a bed40 ,those afraid 
of being waylaid may take sticks in     
their hands1 and if they have a long way
 to go1 they may take provisions4  ,if  
they must be a day and a night on the   
road1 they may profane the  ,sabbath in 
travelling to testify for the new moon2 
as is said1 8,these are  the feasts of  
the ,,lord1 which ye shall proclaim in  
their seasons407#bic7        ,chapter   
,,ii      #a4 ,if a witness were        
unknown1 another was sent to testify to 
him4 ,at first  they received evidence  
of the new moon from anyone2 but when   
the  heretics7#bid7 bribed 7the         
witnesses71 they ordained that evidence 
should  only be received from those who 
were known4    #b4 ,at first high flames

 were lighted1 but when the ,samaritans 
mimicked  them1 it was ordained that    
messengers should be sent forth4    #c4 
8,how were these high flames lighted80  
8,they brought long staves of           
cedarwood1 canes1 and branches of the   
olive tree1 and the tow of flax1  which 
was tied with twine4 ,and one went to   
the top of the mountain and  lighted    
them1 and waved the flame to and fro1 up
 and down1 till he could  perceive his  
companion doing so on the second        
mountain1 and so on the  third          
mountain10 etc4    #d4 8,and where were 
these high flames lighted80 8,from the  
,mount of ,olives  to ,sartaba2 from    
,sartaba to ,grophinah2 from ,grophinah 
to ,hoveran2 from  ,hoveran to          
,bethbaltin2 there they did not cease to
 wave them to and fro1  up and down1    
till the whole country of the           
captivity7#bie7 looked like  torches of 
fire40    #e4 ,there was a large court  
in ,jerusalem called ,beth              
,yangzek17#bif7 there  all the witnesses

 met1 and there the ,sanhedrin examined 
them4 ,and they  made great feasts for  
them1 that they might come often4 ,at   
first they did  not stir from thence all
 day47#big7 ,rabban ,gamaliel the elder 
ordained1  that they might go #b1jjj    
cubits on every side4 ,and not only     
they1 but the  midwife going to a birth2
 and they who go to rescue from fire1 or
 from  enemies1 or from inundation1 or  
from fallen buildings4 ,these are as    
inhabitants of the place1 and they have 
#b1jjj cubits on every side4    #f4     
8,how did they examine the witnesses80  
8,the first pair which came were        
examined first1 and they brought in the 
eldest of them1 and they said to  him1  
#8,tell us how you saw the moon--7her   
horns7 toward the sun1 or away  from the
 sun8 ,to the north1 or to the south8   
,what was her altitude8 ,toward  where  
her declination8 ,and what was her      
breath8' ,if he said #8toward the  sun1'
 he said nothing4 ,afterward they       
brought in the second and examined2  if 

the evidence was found to agree1 the    
evidence stood4 ,the remaining  pairs of
 witnesses were then superficially      
examined1 not because there was         
necessity for their evidence1 but not to
 discourage them1 that they might  be   
willing to come again40    #g4 ,the     
chief of the ,sanhedrin said1 87the     
feast7 is sanctified02 and all  the     
people answered after him1 8,sanctified1
 sanctified40 ,whether the new  moon had
 been seen in its season1 or not1 they  
sanctified it4 ,r4 ,eleazar1  son of    
,zadok1 said1 8if it were not seen in   
its season1 they did not  sanctify it1  
for heaven had already sanctified it40  
#h4 ,rabban ,gamaliel had on a tablet   
and on the wall of his chamber figures  
and phases of the moon which he showed  
to ignorant witnesses1 and said1  8was  
it like this you saw her1 or like that80
 ,it happened once that two  witnesses  
came1 and said1 8we saw the moon in the 
morning in the east1 and  in the evening
 in the west02 said ,r4 ,jochanan1 son  

of ,nourri1 8they are  false witnesses10
 but when they came to ,jamnia1 ,rabban 
,gamaliel received  their evidence4 ,two
 other witnesses came1 and said1 8we saw
 the moon in  her season1 but on the    
next evening of the intercalary day she 
was  invisible10 and ,r4 ,gamaliel      
received them4 ,said ,r4 ,dosah1 son of 
,arkenaz1  8they are false witnesses1   
for how can they testify of a woman     
being  delivered1 and on the morrow she 
is still pregnant80 ,to him said ,r4    
,joshua1 8,i approve thy words40    #i4 
,rabban ,gamaliel sent to 7,r4 ,joshua71
 8,i order thee to come to me with  thy 
staff and money on the day of atonement1
 according to thy  reckoning407#bih7 ,r4
 ,akivah went to 7,r4 ,joshua71 and     
found him sorrowing4  ,he said to him1  
8,i can prove that all ,rabban ,gamaliel
 has done is well  done1 for it is said1
 #8,these are the feasts of the ,lord1  
even holy  convocations1 which ye shall 
proclaim in their seasons1'7#bii7 or out
 of  their seasons2 ,i have no other    

feasts but these40 ,r4 ,joshua came to  
,r4  ,dose1 son of ,arkenaz4 ,he said to
 him1 8if we are to judge the tribunal  
of  ,rabban ,gamaliel1 we must also     
judge the tribunals which have existed  
from  the days of ,moses till now10 for 
it is said1 8,then went up ,moses and   
,aaron1 ,nadab and ,abihu1 and seventy  
of the elders of ,israel407#cjj7 8,and  
why were not the names of the elders    
mentioned1 but to inform us that  every 
three men in ,israel who compose a      
tribunal1 are as a tribunal of  ,moses80
 ,r4 ,joshua took his staff and money in
 his hand1 and went to ,jamnia  to      
,rabban ,gamaliel on the day when the   
atonement began1 according to his       
reckoning4 ,rabban ,gamaliel stood up   
and kissed him on his head1 saying to   
him1 8come in peace1 my master and      
disciple--my master in wisdom1 my       
disciple in obeying my words40          
,chapter ,,iii      #a4 8,the ,sanhedrin
 and all ,israel saw 7the new moon72 the
 witnesses were  examined1 but it became

 dark before they could say1            
#8,sanctified'80 8,the  month is        
intercalary40 8,the ,sanhedrin alone saw
 it80 8,two members must  stand up and  
testify before them1 and they shall say1
 #8,sanctified1  sanctified4' 0 8,three 
composing a ,sanhedrin saw it80 8,two of
 them must  stand up1 and their         
assessors must be seated with the single
 member1 and  before them they shall    
testify1 and say1 #8,sanctified1        
sanctified1' because  an individual     
cannot be trusted by himself alone40    
#b4 ,all cornets are allowed1 except    
7horns7 of a heifer17#cja7 because it is
  7written7 horn47#cjb7 ,said ,rabbi    
,jos1 8are not all cornets called horn8 
for it is said1 #8,when they shall make 
a long 7blast7 with the ram's  horn4'   
07#cjc7    #c4 ,the cornet of the ,new  
,year was a straight horn of a wild     
goat2 and its  mouthpiece was plated    
with gold4 ,and the two trumpets7#cjd7  
were stationed  on each side4 ,the      
cornet prolonged its note when the      

trumpets ceased1  because the obligation
 of the day was for the cornet4    #d4  
,on fast days 7there were7 crooked rams'
 horns2 and their mouthpieces  were     
plated with silver4 ,and the two        
trumpets were stationed in the midst4   
,the cornet ceased1 and the trumpets    
prolonged their notes1 because the      
obligation of the day was for the       
trumpets4    #e4 ,the jubilee is like   
the ,new ,year for the sounding and the 
blessings4 ,r4  ,judah says1 8on the    
,new ,year they sounded rams' horns2 and
 on the jubilee  wild goats' horns40    
#f4 ,a cornet1 which was rent and       
cemented1 is disallowed4 ,one cemented  
from  fragments of cornets is           
disallowed4 8,it had a hole1 which was  
closed80 8,if  it hinder the sound1 it  
is disallowed2 but if not1 it is        
allowed40    #g4 8,if one sound the     
cornet within a pit1 a cistern1 or in an
 earthenware  vessel1 and one 7outside7 
hears the sound of the cornet80 8,he is 
free407#cje7 8,but if he hear the echo  

of the sound80 8,he is not free40 ,and  
so1 if one be passing behind a          
synagogue1 or his house adjoin the      
synagogue1 and he hear the sound of the 
cornet1 or the reading of the roll  of  
,esther1 he is legally free1 provided he
 heard it with due attention2  but if   
not1 he is not legally free4 ,although  
one hears as well as another1  yet one  
hears with hearty intention1 and another
 without hearty intention4    #h4 8,and 
it came to pass1 when ,moses held up his
 hand that ,israel  prevailed107#cjf7   
etc4 ,and how could the hands of ,moses 
make the battle1 or  crush the battle8  
,but it is written to tell thee that    
while ,israel looked  to ,heaven for    
aid1 and subjected their hearts to their
 heavenly ,father1  they prevailed2 and 
when they did not do so1 they were      
defeated4 ,like as  ,he says1 8,make    
thee a fiery serpent1 and set it upon a 
pole1 and it shall  come to pass that   
everyone that is bitten1 when he looketh
 upon it1 shall  live407#cjg7 ,and how  

could the serpent kill1 or make alive8  
,but when the  ,israelites looked to    
,heaven for aid1 and subjected their    
hearts to their  heavenly ,father1 they 
were healed2 and when they did not do   
so1 they  perished4 ,one deaf and dumb1 
or an idiot1 or a child1 cannot1 as     
proxies1  free others from their        
obligations4 ,this is the rule3 all who 
are not  responsible for a thing1 cannot
 free others from their obligations4    
,chapter ,,iv      #a4 ,when the feast  
of ,new ,year happened on the ,sabbath1 
they used to sound  the cornet in the   
,sanctuary2 but not in the provinces4   
,after the  destruction of the          
,sanctuary1 ,r4 ,jochanan1 son of       
,zacai1 decreed that they  should sound 
it in every place in which there is a   
tribunal of justice4 ,r4  ,eleazar says1
 8,r4 ,jochanan1 son of ,zacai1 decreed 
it only for ,jamnia40 ,but  the ,sages  
said to him1 8it was all one for        
,jamnia1 and all one for every  place in
 which there is a tribunal of justice40 

#b4 ,and again17#cjh7 ,jerusalem was    
privileged above ,jamnia1 because every 
city which could be seen1 and the       
sounding heard1 and which was near1 and 
to which it was allowed to go1 might    
sound the cornet2 but in ,jamnia they   
could only sound it before the tribunal 
of justice4    #c4 ,at first the        
palm-branch was taken seven days in the 
,sanctuary1 and one  day in the         
provinces4 ,after the destruction of the
 ,temple1 ,r4 ,jochanan1  son of ,zacai1
 decreed1 8that the palm-branch should  
be taken in the  provinces for seven    
days1 to commemorate the ,sanctuary02   
also 8that the  whole day of the        
waving7#cji7 it should be forbidden 7to 
eat new corn740    #d4 ,at first they   
received evidence of the new moon during
 the whole  7thirtieth7 day2 but once   
the witnesses delayed coming1 and the   
,levites  erred in the chant4 ,they     
decreed1 that they should receive       
evidence only  till the time of the     
evening sacrifice2 and if witnesses came

 after the  evening sacrifice1 that and 
the next day were kept holy4 ,after the 
destruction of the ,sanctuary ,rabban   
,jochanan1 son of ,zacai1 decreed1 8that
  they should receive evidence of the   
new moon during the whole day40 ,r4     
,joshua1 son of ,korcha1 says1 8and     
again ,rabban ,jochanan1 son of ,zacai1 
decreed that wherever the chief of the  
,sanhedrin might be1 the witnesses  need
 only go to the place of its meeting40  
#e4 ,the order of blessings to be said  
on the ,new ,year is1 8,the             
,fathers107#caj7 and 8,the ,mighty10 and
 8,sanctification of the ,name10 and    
there are comprehended the 8,kingdoms0  
without blowing the trumpet2 8,the      
,holiness of the ,day10 and he blows2   
8,the ,remembrances10 and he blows2     
8,the  ,trumpets10 and he blows4 ,and he
 says1 8,the ,service10 8,the           
,confession10 and  8,blessing of the    
,priests40 ,the words of ,r4 ,jochanan1 
son of ,nourri4 ,said  ,r4 ,akivah to   
him1 8if the trumpet be not blown after 

#8,the ,kingdoms1' why  are they        
mentioned80 ,but the order is1 8,the    
,fathers10 and 8,the ,mighty10  and     
8,sanctification of the ,name10 and     
there are comprehended 8,the            
,kingdoms10 with sanctification of the  
,day1 and he blows2 8,the               
,remembrances10 and he blows2 8,the     
,trumpets10 and he blows4 ,and he says1 
8,the ,service10 8,the ,confession10 and
 8,blessing of the ,priests40    #f4    
,they cannot read less than ten 7texts  
of ,scripture7 relating to 8,the        
,kingdom10 ten relating to              
8,remembrances10 and ten to             
8,trumpets407#caa7 ,r4  ,jochanan1 son  
of ,nourri1 says1 8if three be read from
 all of them1 the  duty is fulfilled1   
but they mention not the remembrance of 
the kingdom1  and trumpet of            
vengeance47#cab7 ,they must begin with  
the ,law and end with  the ,prophets40  
,r4 ,jos says1 8if they end with the    
,law1 the duty is  fulfilled40    #g4   
7,the minister of the congregation7 must

 go over to the reading-desk on  the    
feast of the ,new ,year4 ,the second    
minister must blow the trumpet4 ,but  at
 the hour for the hymn the first must   
read the hymn4    #h4 ,for sounding the 
trumpet of the ,new ,year they may not  
transgress the  ,sabbatical limit1 they 
may not remove for it a heap of stones1 
they may  not climb a tree1 and they may
 not ride a beast1 or swim over water4  
,nor  may they cut it7#cac7 with        
anything that violates the ,sabbatical  
rest1 or  violates a negative command4  
,but if one wish he may pour into it    
water or  wine47#cad7 ,they may not     
prevent children from blowing1 but they 
may  practise in teaching them4 ,but he 
who practises blowing is not freed from 
his obligation1 and he who listens to   
the practice is not freed from his      
obligation4    #i4 ,the order of blowing
 the trumpet is1 three blasts blown     
thrice4 ,the  measure of the blast is as
 six alarms4 ,the measure of the alarm  
is as  three shrieks4 ,if one blew the  

first and prolonged the blast for the   
second to be as two1 it reckons but as  
one4 ,he who has said the blessings1    
and afterward a trumpet is given to him1
 must blow a blast1 an alarm1 and  a    
blast three times4 ,as the minister of  
the congregation is bound1 so is  each  
individual bound4 ,r4 ,gamaliel says1   
8the minister of the congregation       
releases the public from their          
obligations40          ,on ,fasting     
,when ,rain is to be ,prayed            
for--,proclamations for                 
,fasting--,ceremonial      of           
,fasting--,prayers--,blowing of         
,trumpets--,r4 ,gamaliel and ,r4        
,meier--,sign of ,famine--,partial      
,rain--,pestilence--,story of ,hone     
,hammeagal--,lifting ,up of             
,hands--,deputies--,bringing            
,wood--,five ,things      ,happened in  
,tammuz and ,five in                    
,ab--,mortifications--,rejoicings4      
,chapter ,i      #a4 8,when do we       
remember in prayer the heavy rain80     

,rabbi ,eleazar said1  8from the first  
holiday of the feast 7of tabernacles710 
,rabbi ,joshua said1  8from the last    
holiday of the feast40 ,to him said     
,rabbi ,joshua1 8when the  rain is no   
mark of blessing in the feast1 why      
should one remember it80  ,said ,rabbi  
,eleazar to him1 8even ,i did not say to
 ask for it1 but to  remember the       
blowing of the wind1 and the descent of 
the rain in its  season40 ,he replied to
 him1 8if so1 one can remember it       
always40    #b4 ,we ask for rain only   
near to the season of rains4 ,rabbi     
,judah  said17#cae7 8he who passes last 
before the ark on the last holiday of   
the  feast of tabernacles remembers it2 
the first does not remember it4 ,on the 
first holiday of the passover the first 
remembers it1 the last does not         
remember it40 ,how long do we ask for   
rain8 ,rabbi ,judah said1 8till the     
passover be ended40 ,rabbi ,meier said1 
8till ,nisan depart17#caf7 as is        
said17#cag7 #8,and ,he will cause to    

come down for you the rain1 the former  
rain1 and the latter rain in the first  
month4' 0    #c4 ,on the third day of   
,marchesvan7#cah7 we ask for the rain4  
,rabban  ,gamaliel said1 8on the        
seventh1 fifteen days after the feast1  
that the  last ,israelite returning home
 from the feast may reach the river     
,euphrates40    #d4 8,if the seventeenth
 day of ,marchesvan arrive1 and the rain
 does not  come down80 8,men of eminence
 begin to fast for three days4 ,they may
 eat  and drink by night4 ,and they may 
work1 and wash1 and anoint themselves1  
and put on their sandals1 and use their 
couches40    #e4 8,if the first day of  
the month ,chislev7#cai7 arrive1 and the
 rain does  not come down80 8,the       
tribunal proclaims three fast-days7#cbj7
 for the  congregation4 ,persons may1   
however1 eat and drink by night4 ,and   
they may  work1 and wash1 and anoint    
themselves1 and put on their sandals1   
and use  their couches40    #f4 8,if    
these days pass over1 and there be no   

answer80 8,the tribunal  proclaims three
 other fast-days for the congregation4  
,persons may1  however1 eat and drink   
while it is still day4 ,but they are    
forbidden work1  and washing1 and       
anointing1 and putting on sandals1 and  
the use of the  couch4 ,and the baths   
are locked up40 8,if these days pass    
over1 and there  be no answer80 8,the   
tribunal proclaims for them seven more2 
these are  altogether thirteen fast-days
 for the congregation40 8,and what are  
these  fast-days more than the first    
six80 8,because during them men blow    
with the  trumpets and lock up their    
shops40 ,on ,monday they can half open  
them at  dark4 ,but on ,thursday they   
may open them for honor to the          
approaching  ,sabbath4    #g4 8,if these
 days pass over1 and there be no        
answer80 8,people diminish  business1   
building1 planting1 betrothals and      
marriages1 and salutations of  peace    
between man and his friend1 as children 
of men ashamed before  ,,omnipresence40 

,the men of eminence have again recourse
 to fasting1 till  ,nisan be ended4 ,if 
,nisan be ended1 and the rain comes     
down1 it is a mark  of cursing1 as is   
said17#cba7 8,is it not wheat harvest   
to-day80 etc4        ,chapter ,,ii      
#a4 8,what is the order of the          
fast-days80 8,men draw out the ark      
containing  the rolls of the ,law to the
 public street of the city1 and they put
 burnt  ashes on the top of the ark1 and
 on the head of the prince1 and on the  
head of the president of the tribunal1  
and everyone takes and puts ashes  on   
his own head40 ,the most aged of them   
says before them touching words1        
8,brethren1 it is not said for the men  
of ,nineveh1 #8,and ,god saw their      
sackcloth and their fasting1'7#cbb7 but 
#8,god saw their works1 that they       
returned from their evil way4' ,and in  
the tradition 7of the prophet7 he       
says17#cbc7 #8,rend your hearts and not 
your garments1 and turn unto the ,lord  
your ,god4' 0    #b4 ,when they stood in

 prayer1 they placed before the ark an  
aged man and  full of experience1 one   
who had children and an unblemished     
house1 that  his heart be not distracted
 in prayer1 and he says before them     
twenty-four  blessings1 the usual       
eighteen for every day1 and he adds to  
them six more4    #c4 ,these are they1  
8remembrances107#cbd7 and 8blowing of   
the  trumpets107#cbe7 8,in my distress  
,i cried unto the ,lord1 and ,he heard  
me107#cbf7 8,i will lift up my eyes unto
 the hills107#cbg7 8out of the depths   
have ,i cried unto ,thee1 ,o            
,lord107#cbh7 8,a prayer of the         
afflicted when he  is                   
overwhelmed407#cbi7 ,rabbi ,judah says1 
8it was not necessary to say the        
#8remembrances1' and #8the trumpets1'   
but he said instead of them1 #8,if there
  be in the land famine1 if there be    
pestilence1' 07#ccj7 etc4 8,the word of 
the ,lord that came to ,jeremiah        
concerning the dearth407#cca7 ,and he   
said  their closing benediction4    #d4 

,for the first additional prayer he     
said1 8,he who answered ,abraham our    
father on ,mount ,moriah1 ,he shall     
answer you1 and hear the voice of your  
cry this day4 ,blessed be ,thou1 ,lord1 
the ,redeemer of ,israel40 ,for the     
second he said1 8,he who answered our   
fathers by the ,red ,sea1 ,he will      
answer you1 and hear the voice of your  
cry this day4 ,blessed be ,thou1  ,lord1
 who rememberest those forgotten by     
man40 ,for the third he said1 8,he  who 
answered ,joshua in ,gilgal1 ,he will   
answer you1 and hear the voice of  your 
cry this day4 ,blessed be ,thou1 ,lord1 
who hearest the blowing of the          
trumpet40 ,for the fourth he said1 8,he 
who answered ,samuel in ,mizpah1 ,he    
will answer you1 and hear the voice of  
your cry this day4 ,blessed be ,thou1   
,lord1 who hearest the cry of distress40
 ,for the fifth he said1 8,he who       
answered ,elijah on ,mount ,carmel1 ,he 
will answer you1 and hear the voice of  
your cry this day4 ,blessed be ,thou1   

,lord1 who hearest prayer40 ,for the    
sixth he said1 8,he who answered ,jonah 
from the fish's belly1 ,he will  answer 
you1 and hear the voice of your cry this
 day4 ,blessed be ,thou1  ,lord1 who art
 ever answering prayer in the time of   
need40 ,for the seventh  he said1 8,he  
who answered ,david and ,solomon his son
 in ,jerusalem1 ,he will  answer you1   
and will hear the voice of your cry this
 day4 ,blessed be ,thou1  ,lord1 who    
hast pity on the earth40    #e4 ,it     
happened in the days of ,rabbi          
,chelpatha and ,r4 ,chanania1 son of    
,teradion1 that a minister passed before
 the ark1 and finished the whole        
blessing1 and the congregation did not  
answer after him1 ,amen4 ,one cried     
out1 8,let the priests blow the         
trumpets02 they blew4 7,the minister    
prayed17 8,may ,he who answered ,abraham
 our ,father on ,mount ,moriah answer   
you1 and hear the voice of your cry this
 day40 7,one cried out17 8,let the  sons
 of ,aaron blow an alarm02 they blew an 

alarm4 7,the minister prayed17  8,may   
,he who answered our fathers by the ,red
 ,sea1 answer you1 and hear the  voice  
of your cry this day40 ,and when the    
matter came before the ,sages  they said
 it was not customary to do so1 save in 
the ,eastern gate and on  the ,mountain 
of the ,house4    #f4 ,these are the    
first three fasts4 ,the priests of the  
weekly ,watch of the  ,temple fasted1   
but not completely4 ,and the priests of 
their 8,father's  ,house07#ccb7 did not 
fast at all4 ,in the second three fasts 
the men of the  ,watch fasted           
completely4 ,and the men of their       
8,father's ,house0 fasted1 but  not     
completely4 8,in the seven last fasts   
both of them fasted completely40  ,the  
words of ,rabbi ,joshua4 ,but the ,sages
 say1 8in the three first fasts  neither
 one nor other fasted at all4 ,in the   
second three fasts the priests  of the  
,watch fasted1 but not completely4 ,and 
the priests of their  #8,father's       
,house' did not fast at all4 ,in the    

seven last fasts the priests  of the    
,watch fasted completely1 and the       
priests of their #8,father's ,house'    
fasted1 but not completely40    #g4 ,the
 men of the ,watch are allowed to drink 
wine by night1 but not by  day1 and the 
men who inherit the patrimony of their  
fathers7#ccc7 may not  drink it neither 
by day nor night4 ,the men of the ,watch
 and the  ,delegates7#ccd7 are not      
allowed to shave1 nor wash1 except on   
,thursdays for  the honor of the        
approaching ,sabbath4    #h4 ,that which
 is written in 8,the ,roll of           
,fasting107#cce7 8not to mourn0 on      
certain days--the day before them it is 
not allowed--the day after them it  is  
allowed to mourn4 ,rabbi ,jos said1     
8both before and after the day it is    
not allowed40 ,but when it is written1  
8not to fast10 both the day before  and 
the day after the fast1 it is allowed to
 fast4 ,rabbi ,jos said1  8before the   
fast it is not allowed--after the fast  
it is allowed40    #i4 ,the rulers must 

not proclaim fasts for the congregation 
to begin on  ,thursday1 so as not to    
raise the market4 ,but the three first  
fasts are  ,monday1 ,thursday1 and      
,monday4 ,and the three second1         
,thursday1 ,monday1 and  ,thursday4     
,rabbi ,jos said1 8as the first fasts   
are not to begin on  ,thursday1 so      
likewise the second and the last are not
 to begin on that  day40    #aj4 8,the  
rulers must not proclaim fasting for the
 congregation on the  feast of ,new     
,moon1 and on the feasts of ,dedication1
 and ,purim2 but if they  have already  
begun1 they need not cease40 ,the words 
of ,rabbi ,gamaliel4  ,said ,r4 ,meier1 
8even though ,rabbi ,gamaliel said they 
need not cease1 he  admits that the     
congregation do not fast the whole day2 
and so also on the  ninth of ,ab1 the   
fast for the burning of the ,temple1 if 
it happen on the  eve of the ,sabbath40 
,chapter ,,iii      #a4 ,the order of   
these fasts is said only for the first  
rains4 ,but if the  sprouts wither1 men 

blow an alarm off-hand4 ,and if the     
rains cease between  rain and rain forty
 days1 men blow an alarm off-hand4      
,because it is a sign  of famine4    #b4
 ,if the rains came down for the        
sprouts1 but did not come down for the  
trees1 for the trees1 but not for the   
sprouts1 for both these1 but not for    
the wells1 pits1 and caves1 men must    
blow an alarm for them off-hand4    #c4 
,and so also for the city1 on which the 
rain did not come down1 as is           
written17#ccf7 8,and ,i caused it to    
rain upon one city1 and caused it not to
  rain upon another city2 one piece was 
rained upon1 and the piece whereupon  it
 rained not withered40    ,this city    
fasts and blows an alarm1 and all its   
neighboring cities fast1  but do not    
blow alarms4 ,r4 ,akiba said1 8they blow
 alarms1 but do not  fast40    #d4 ,and 
so for a city1 in which there is        
pestilence1 or falling of  buildings1   
that city fasts and blows an alarm1 and 
all the neighboring  cities fast1 but do

 not blow an alarm4 ,rabbi ,akiba said1 
8they blow  alarms1 but do not fast40   
8,what is pestilence80 8,a city         
containing #ejj  men1 and there go forth
 from it three dead in three days1 one  
after the  other2 this is pestilence1   
less than this is not pestilence40      
#e4 ,for these things men blow an alarm 
in every place--for the blasting and    
for the blighting1 for the locust and   
for the caterpillar1 and for the  evil  
beast1 and for the sword1 they blow an  
alarm over them1 because it is  a       
spreading wound4    #f4 ,it happened    
that the elders went down from          
,jerusalem to their cities1  and        
proclaimed fasting1 because the blasting
 appeared1 as much as would  fill an    
oven1 in ,askelon4 ,and again they      
proclaimed a fast1 because the  wolves  
devoured two children beyond ,jordan3   
,rabbi ,jos said1 8not because  they    
devoured them1 but because the wolves   
were seen40    #g4 ,for these things men
 blow an alarm on the ,sabbath--for a   

city1  encompassed by ,gentiles1 or by a
 flood1 and for a ship tossed in the    
sea4  ,rabbi ,jos said1 8for help1 but  
not for a cry of distress40 ,simon the  
,temanite said1 8also for pestilence10  
but the ,sages did not admit it4    #h4 
,for all distress--may it not come on   
the congregation--men sound an  alarm1  
except for too much rain4 ,it happened  
that they said to ,hon  ,hammeagal1     
8pray that the rain come down03 he said 
to them1 8go and bring  in the passover 
ovens1 that they be not dissolved40 ,he 
prayed1 but the  rain did not come      
down--,what did he do8 ,he dug a hole   
and stood in it1 and  said before ,,him1
 8,our ,lord of the world1 thy sons have
 turned toward me1  because ,i am a son 
of the ,house in ,thy ,presence4 ,i am  
sworn in ,thy great  ,name1 that ,i move
 not from hence1 till ,thou have pity on
 ,thy children40  ,the rain began to    
drop2 he said1 8,i did not ask it thus1 
but rains for  wells1 pits1 and caves40 
,the rain began to descend with storm4  

,he said1 8,i  did not ask it thus1 but 
reasonable rain1 with blessing and      
free-will40  ,the showers came down as  
they ought1 until all ,israel went up   
from  ,jerusalem to the ,mount of       
,olives on account of the rains4 ,they  
came and  said to him1 8as thou hast    
prayed that the rains should come down1 
so pray  that they may depart40 ,he said
 to them1 8go and see if the ,stone of  
,proclamation7#ccg7 be covered40 ,simon 
the son of ,shatach sent to him word1   
8if thou wert not ,hon1 ,i would        
excommunicate thee2 but what shall ,i do
 to  thee1 since thou prayest before    
,,omnipresence1 and ,he does thy will1  
as a  son who plays upon his father1 and
 he does his will8 and for thee the     
,scripture says1 #8,thy father and thy  
mother shall be glad1 and she that  bare
 thee shall rejoice4' 07#cch7    #i4    
8,if men were fasting and the rains came
 down for them before the sun  rose80   
8,they need not complete the day40 8,if 
the rains came down after  sunrise80    

8,they must complete it40 ,r4 ,eliezer  
said1 8before noon they need  not       
complete it1 if after noon they must    
complete it40 ,it happened1 that  the   
rulers proclaimed a fast in ,lydda1 and 
the rains came down in the  forenoon4   
,said ,r4 ,tarphon1 8go and eat1 and    
drink1 and make holiday40 ,they  went   
and ate and drank1 and made holiday1 and
 they came in the evening and  read the 
great ,thanksgiving47#cci7              
,chapter ,,iv      #a4 ,three times in  
the year the priests elevate their hands
 to bless the  people1 four times a     
day--in the morning prayer1 in the      
following prayer1  in the evening       
prayer1 and at the locking of the gates4
 ,these times are  the fast days1 on the
 fasts of the deputies1 and on the day  
of atonement4    #b4 ,these are the     
,delegates1 according as is said1       
8,command the children of  ,israel1 and 
say unto them1 ,my offering and my bread
 for my sacrifices made  by fire407#cdj7
 ,and how is it possible1 that the      

offering of a man should  be sacrificed1
 and he does not stand by it8           
,therefore1 the former prophets  decreed
 four-and-twenty ,watches4 ,for every   
,watch there were ,delegates in         
,jerusalem of priests1 ,levites1 and    
,israelites4 ,when the time approached  
7for them7 to go up1 the priests and    
,levites went up to ,jerusalem1 and the 
,israelites1 who belonged to the ,watch1
 gathered in their cities and read  in  
the history of ,genesis4    #c4 ,and the
 ,delegates used to fast four days in   
the week1 from the second  day till the 
fifth4 ,but they did not fast on the eve
 of the ,sabbath1 for  honor to the     
,sabbath4 ,nor on the first day1 that   
they should not go forth  from repose   
and enjoyment1 to toil1 and fasting1 and
 death4 ,on the first  day they read in 
,genesis17#cda7 8and let there be a     
firmament40 ,on the  second1 8let there 
be a firmament and let the waters be    
gathered  together40 ,on the third day1 
8let the waters be gathered together1   

and let  there be lights40 ,on the      
fourth1 8let there be lights1 and let   
the waters  bring forth abundantly40 ,on
 the fifth1 8let the waters bring forth 
abundantly10 and 8let the earth bring   
forth40 ,on the sixth1 8let the earth   
bring forth10 and 8the heavens were     
finished40 ,two men read a large        
portion1 but a small portion was read by
 one4 ,at morning prayer1 at the        
following prayer1 at the evening prayer1
 they went in and read orally 7by       
heart71 as they read the 8,hear107#cdb7 
etc4 ,on the eve of the ,sabbath they   
did not go in to evening prayer for     
honor to the ,sabbath4    #d4 ,every day
 when there is praise1 the ,delegates   
are not at morning  prayer4 ,when there 
is the additional offering at the       
following prayer1  there is not the     
closing prayer at the locking up of the 
gates4 8,when  there is the offering of 
the wood1 there is not the evening      
prayer40 ,the  words of ,rabbi ,akiba4  
,the son of ,azai said to him1 ,r4      

,joshua thus taught  it3 8when there was
 an additional offering1 the ,delegates 
did not come to  evening prayer2 when   
there was the offering of the wood1 they
 did not come  to prayer at the locking 
up of the gates40 ,r4 ,akiba changed his
 opinion1  and taught as the son of     
,azai4    #e4 ,the times of bringing    
wood for the altar by priests and people
 were  nine4 ,on the first of           
,nisan17#cdc7 the children of ,arach1   
son of ,judah1  brought it4 ,on the     
twentieth of ,tammuz17#cdd7 the children
 of ,david1 the  son of ,judah1 brought 
it4 ,on the fifth of ,ab17#cde7 the     
children of  ,parhush1 the son of       
,judah1 brought it4 ,on the seventh1 the
 children of  ,jonadab1 the son of      
,rechab1 brought it4 ,on the tenth1 the 
children of  ,sinah1 the son of         
,benjamin1 brought it4 ,on the          
fifteenth1 the children of  ,zathva1 the
 son of ,judah1 brought it1 and with    
them the priests and  ,levites and all  
who were ignorant of their tribe4 ,and  

the children of  ,gonebi ,eli7#cdf7 and 
the children of ,kozhi ,kezihoth4 ,on   
the twentieth1 the  children of ,pachath
 ,moab1 the son of ,judah1 brought it4  
,on the twentieth  of ,elul17#cdg7 the  
children of ,adin1 the son of ,judah1   
brought it4 ,on the  first of ,tebeth1  
the children of ,parush returned the    
second time4 ,on the  first of          
,tebeth17#cdh7 there was no meeting of  
the ,delegates1 as there was  on it     
8,the ,praise10 and the additional      
offering at the following prayer1  and  
the offering of the wood4    #f4 ,five  
things happened to our fathers on the   
seventeenth of ,tammuz1 and  five on the
 ninth of ,ab4 ,on the seventeenth of   
,tammuz the stone tables  were broken1  
and the daily offering ceased1 and the  
city was broken up1  and                
,apostemus7#cdi7 burnt the law1 and he  
set up an image in the ,temple4 ,on  the
 ninth of ,ab it was proclaimed to our  
fathers1 that they should not  enter the
 land1 and the ,house was ruined for the

 first and second time1  and ,bither was
 taken1 and the city was ploughed up4   
,on entering ,ab we must  diminish joy4 
#g4 ,the week in which the ninth of ,ab 
comes1 men are not allowed to clip      
their hair1 or wash their clothes2 but  
on ,thursday they are allowed1 for      
honor to the ,sabbath4 ,on the eve of   
the ninth of ,ab one must not eat from  
two dishes1 must not eat flesh1 and must
 not drink wine4 ,rabban ,simon1 the    
son of ,gamaliel1 said1 8one must change
 the style of living40 ,r4 ,judah       
8enjoined to turn over the beds10 but   
the ,sages did not approve him4    #h4  
,said ,rabban ,simon1 the son of        
,gamaliel1 8there were no holidays in   
,israel like the fifteenth of ,ab1 or   
like the day of atonement4 ,because in  
them the daughters of ,jerusalem        
promenaded in white garments borrowed1  
that no one might be ashamed of her     
poverty4 ,all these garments must be    
baptized4 ,and the daughters of         
,jerusalem promenaded and danced in the 

vineyards4 ,and what did they say8      
#8,look here1 young man1 and see whom   
you  choose2 look not for beauty1 look  
for family2' #8,favor is deceitful1 and 
beauty is vain1 but a woman that feareth
 the ,lord1 she shall be praised2'  and 
it is said1 #8,give her of the fruit of 
her hands1 and let her own works  praise
 her in the gates1'7#cej7 and also it is
 said1 #8,go forth1 ,o ye  daughters of 
,zion1 and behold ,king ,solomon with   
the crown1 wherewith his  mother crowned
 him in the day of his espousals1 and in
 the day of the  gladness of his        
heart4'7#cea7 ,the day of his espousals1
 this is the gift of  the ,law2 and in  
the day of the gladness of his heart1   
this is the building  of the ,sanctuary1
 and may it be speedily built in our    
days4 ,amen40          ,the             
,feast-,offering7#ceb7          ,what is
 a ,child8--,offerings--,crooked and    
,straight--,remission of                
,vows--,persons ,unsuitable for the     
,world--,laying on of                   

,hands--,baptisms--,defilements--,purity
--,vessels of the ,sanctuary4           
,chapter ,i      #a4 ,all are bound to  
appear in the ,temple1 except the deaf1 
an idiot1 and a  child1 and a eunuch1   
and women1 and slaves who are not free1 
and the lame1  and the blind1 and the   
sick1 and the aged1 and the man who     
cannot go  afoot4 8,what is a child80   
8,everyone who cannot ride on the       
shoulder of his  father1 and go up from 
,jerusalem to the ,mountain of the      
,house40 ,the words  of the school of   
,shammai4 ,but the school of ,hillel    
say1 8everyone who  cannot grasp his    
father's hand1 and go up from ,jerusalem
 to the ,mountain  of the ,house10 as is
 said1 8three times407#cec7    #b4 ,the 
school of ,shammai say1 8the appearance 
in the ,temple is with two  pieces of   
silver1 and the peace-offering with a   
meah of silver407#ced7 ,but  the school 
of ,hillel say1 8the appearance is with 
a meah of silver1 and  the              
feast-offering with two pieces of       

silver40    #c4 ,the burnt-offerings of 
the appointed feasts come from ordinary 
money2  but the peace-offering from     
tithes4 8,the offerings on the first    
holiday of  the passover807#cee7 ,the   
school of ,shammai say1 8from ordinary  
money10 but  the school of ,hillel say1 
8from tithes40    #d4 ,israelites       
discharge their duty with vows1 with    
free-will offerings1  and with tithes of
 animals2 and priests with              
sin-offerings1 with  trespass-offerings1
 and with the breast and shoulder1 and  
first-born1 but  not with fowls1 nor    
with meat-offerings4    #e4 8,if one    
have a large family and small income80  
8,he must bring more  peace-offerings1  
and less burnt-offerings40 8,if a small 
family and large  income80 8,he must    
bring more burnt-offerings1 and less    
peace-offerings40  8,if both be small80 
8,of this they say1 a silver meah1 and  
two pieces of  silver are sufficient40  
8,if both be large80 8,of this it is    
said1 every man  shall give as he is    

able according to the blessing of the   
,lord thy ,god  which ,he hath given    
thee407#cef7    #f4 ,when one did not   
bring his peace-offering on the first   
holiday of the  feast1 he may bring it  
during the holidays1 and even on the    
last day of  the feast4 8,if the feast  
passed over1 and he did not bring the   
peace-offering80 8,he is not obliged to 
bring it40 ,for this it is said1  8that 
which is crooked cannot be made         
straight1 and that which is wanting     
cannot be numbered407#ceg7    #g4 ,rabbi
 ,simon1 the son of ,menasia1 said1 8if 
thou shalt say1 a thief or a  robber1 he
 may return and become straight40 ,r4   
,simon1 the son of ,jochai1  said1 8we  
do not call one crooked1 save one       
straight at first1 and he  became       
afterward crooked2 and this is the      
disciple of the wise1 who  departs from 
the ,law40    #h4 ,the remission of vows
 is like flying in the air1 and it has  
no  foundation4 ,the decisions for the  
,sabbath1 peace-offerings1 and          

trespasses1 are as mountains hanging on 
a hair2 because the verse is  small1 but
 the decisions are many4 ,jurisprudence1
 and the ,temple service1  cleanness and
 uncleanness1 and illegal connections1  
have their own  foundations2 they1 they 
are the body of the law4        ,chapter
 ,,ii      #a4 ,men may not discourse on
 illegal connections with three17#ceh7  
nor on  the work of creation with       
two17#cei7 nor on the cherubs with      
one17#cfj7 save  when one is wise1 and  
comprehends it of his own knowledge4    
,everyone who  considers four things1 it
 were suitable for him that he did not  
come into  the world4 ,what is in the   
height8 what is in the depth8 what is   
before8  and what is behind8 ,and       
everyone who is not anxious for the     
honor of his  ,creator1 it were suitable
 for him that he did not come into the  
world4    #b4 ,jos1 the son of ,joezar1 
said that 8one is not to lay his hand on
 the  offering40 ,jos1 the son of       
,jochanan1 said1 8he is to lay his hand 

on the  offering40 ,joshua1 the son of  
,perachia1 said1 that he 8is not to lay 
on  his hand40 ,nittai1 the ,arbelite1  
said1 8he is to lay on his hand40       
,judah1  the son of ,tabai1 said1 that  
8he is not to lay on his hand40 ,simon1 
the  son of ,shatach1 said1 8he is to   
lay on his hand40 ,shemaiah1 said1 8he  
is  to lay on his hand40 ,abtalion said1
 8he is not to lay on his hand40 ,hillel
  and ,menachem did not dispute4        
,menachem went out and ,shammai entered4
  ,shammai said1 8he is not to lay on   
his hand40 ,hillel said1 8he is to lay  
on his hand407#cfa7 ,the first were     
,princes1 and the second were           
,presidents  of the ,tribunal4    #c4   
,the school of ,shammai said1 8men may  
bring peace-offerings during the  feast1
 but they are not to lay their hands on 
them1 and they are not to  bring        
burnt-offerings40 ,but the house of     
,hillel say1 8they may bring            
peace-offerings1 and burnt-offerings1   
and lay their hands on them40    #d4    

8,when ,pentecost happens to be on the  
eve of the ,sabbath80 ,the school of    
,shammai say1 8the day of slaughtering  
the offering is after the ,sabbath40    
,but the school of ,hillel say1 8there  
is no day of slaughtering after the     
,sabbath40    ,but they both acknowledge
 that if it happened to be on the       
,sabbath1 the  day of slaughter is after
 the ,sabbath4 ,and the high priest must
 not robe  in his vestments1 though they
 are allowed in seasons of mourning and 
fasting1 for fear of confirming the     
words of those who say that 8,pentecost 
is after the ,sabbath407#cfb7    #e4    
,men must wash their hands for ordinary 
eating1 but for tithes and for  the     
heave-offering they must be baptized4   
,and for the sin-offering1 if the  hands
 be unclean1 the body is unclean4    #f4
 ,he who baptized himself for ordinary  
eating1 and indicated it to be for      
ordinary eating1 he is prohibited from  
7eating7 the tithe4 8,if he baptized    
for the tithe1 and indicated it to be   

for the tithe80 8,he is prohibited  from
 eating heave-offerings40 8,if he       
baptized for heave-offerings1 and       
indicated it to be for heave-offerings80
 8,he is prohibited from eating the     
holy flesh40 8,if he baptized for the   
holy flesh1 and indicated it to be  for 
the holy flesh80 8,he is prohibited from
 the sin-offering40 8,if he  baptized   
for the weighty80 8,he is permitted the 
light40 8,if he baptized1  and did not  
indicate his intention80 8,it is as no  
baptism40    #g4 ,treading on the       
garments of an ordinary man defiled the 
,pharisees4  ,treading on the garments  
of the ,pharisees defiled those who eat 
the  heave-offering4 ,treading on the   
garments of those who eat the           
heave-offering defiled for the holy     
flesh4 ,treading on the garments of     
those who eat the holy flesh defiles for
 the sin-offering4 ,joseph1 the son  of 
,joezer1 was the most pious of the      
priesthood1 and treading on his cloak   
defiled for the holy flesh4 ,jochanan1  

the son of ,gudgada1 used to eat with   
the purification for the holy flesh all 
his life2 and treading on his  cloak    
defiled for the sin-offering4           
,chapter ,,iii      #a4 ,there are more 
weighty rules for holy things1 than for 
the  heave-offering4 ,because vessels   
may be baptized in vessels for the      
heave-offering1 but not for holy things4
 ,the outside and inside and handle     
7are reckoned separately7 for the       
heave-offering1 but not for holy things4
  ,he who carries that which defiles by 
treading upon it1 may carry the         
heave-offering but not the holy flesh4  
,treading on the garments of those  who 
eat the heave-offering defiles for the  
holy flesh4 ,the measure of the  holy   
flesh is not as the measure of the      
heave-offering4 ,because for the  holy  
flesh one must loose his garments and   
dry himself1 and baptize and  afterward 
bind them up4 ,but in the heave-offering
 he can bind them up and  afterward     
baptize himself4    #b4 ,vessels        

completed in purity must be baptized for
 holy things1 but not  for the          
heave-offering4 ,a vessel unites        
whatever is inside to holy things1  but 
not to the heave-offering4 ,the fourth  
degree of legal uncleanness7#cfc7  is   
disallowed in holy things1 and the third
 degree in the heave-offering4  ,in the 
heave-offering1 if one of the hands be  
unclean1 its fellow may be  clean1 but  
in holy things one must baptize both    
hands2 because each  renders its fellow 
unclean for holy things1 but not for the
  heave-offering4    #c4 ,men may eat   
with unwashen hands the dry meat of the 
heave-offering1 but  not the holy flesh4
 ,the first day mourner1 and he who     
failed in atonement1  have need of      
baptism for the holy flesh1 but not for 
the heave-offering4    #d4 ,there are   
weighty rules for the heave-offering1   
because in ,judah men  are credited with
 the purity of wine and oil during the  
whole year4 ,and in  the time of        
wine-pressing and oil-pressing 7men are 

credited7 even for the  heave-offering4 
,when the time for wine and oil pressing
 has passed over1  and a barrel of wine 
is brought for the heave-offering1 it   
must not be  received4 ,but one may let 
it stand over for the wine-pressing next
 year4  ,but if one said1 8,i put into  
it a quarter log of holy wine10 it is   
credited4 8,jugs of wine and jugs of oil
 which are mixed80 ,they are  credited  
in the time of wine-pressing and        
oil-pressing1 and seventy days  before  
that time4    #e4 ,from ,modiyith7#cfd7 
and inward17#cfe7 men are credited for  
the purity of  earthen vessels4 ,from   
,modiyith and outward they are not      
credited4 8,how80  8,the potter1 when he
 is selling pots1 comes inward from     
,modiyith40 ,one  says1 8this is the    
potter10 and 8these the pots10 and      
8these the  purchasers10 8it is         
credited40 8,when he went outward80 8,it
 is not  credited40    #f4 ,the         
tax-gatherers when they enter the house1
 and also the tax-gatherers  when they  

restore the vessels1 are credited in    
saying1 8we did not touch  them40 ,and  
in ,jerusalem they are credited in holy 
things 7that they did  not defile them71
 and at the time of the feast they are  
credited even in  the heave-offering4   
#g4 8,he who opened his barrel of       
wine17#cff7 and commenced with his dough
  for the use of the feast80 ,r4 ,judah 
said1 8he may finish it0 7after the     
feast74 ,but the ,sages say1 8he must   
not finish it40 ,when the feast was     
over1 the priests looked round for the  
purity of the ,temple court4 ,if the    
feast ended on ,friday1 they did not    
look round for honor to the  approaching
 ,sabbath4 ,r4 ,judah said1 8even they  
did not look round on  ,thursday1       
because the priests are not then idle40 
#h4 8,how did they look round for the   
purity of the court80 8,the priests     
baptized the vessels1 which were in the 
,sanctuary1 and used to say to the      
people1 #8,watch and do not touch the   
table and the candlestick1 lest you     

render them unclean4' 0 ,all the vessels
 in the ,sanctuary were double and      
treble1 because if the first became     
unclean1 they could bring duplicates    
instead of them4 8,all the vessels which
 were in the ,sanctuary required        
baptism7#cfg7 except the golden altar1  
and the brazen altar1 because they  are 
as earth40 ,the words of ,r4 ,eliezer4  
,but the ,sages say1 8because they  were
 overlaid40          ,the ,sanhedrin    
,judges--,judgments--,the ,tribunal of  
,seventy-one--,the ,great               
,sanhedrin--,the ,small                 
,sanhedrin--,high                       
,priest--,funerals--,king--,royal       
,wives--,book of the ,law--,objections  
to ,judges--,relations--,examination    
of ,witnesses--,evidence--,judgments in 
,money and ,judgments in                
,souls--,form of the                    
,sanhedrin--,appointment of             
,judges--,intimidation of               
,witnesses--,investigation--,acquittal  
or                                      

,condemnation--,stoning--,hanging--,burn
ing--,beheading                         
--,strangling--,blasphemy--,idolatry--,e
nticing--,sorcery--,a ,son ,stubborn and
                                        
,rebellious--,burglary--,murder--,theft-
-,those ,who ,have ,no ,portion in the  
,world to ,come--,the ,rebellious       
,elder--,the ,false ,prophet--,the      
,false      ,witness4        ,chapter ,i
      #a4 8,judgments for money         
7require7 three 7judges74 ,robbery and  
beating  7require7 three4 ,damages or   
half damages1 double payments and       
payments  four or five fold 7require7   
three40 8,constraint1 and enticement1   
and  slander 7require7 three40 ,the     
words of ,r4 ,meier4 ,but the ,sages    
say1  8slander 7requires7 twenty-three  
judges1 because there exist in it       
judgments of souls40    #b4 ,stripes    
7require7 three judges4 ,in the name of 
,rabbi ,ishmael1 the ,sages  say1       
8twenty-three40 8,the intercalary       
month7#cfh7 requires three4 ,the        

intercalary year requires three40 ,the  
words of ,rabbi ,meier4 ,rabban ,simon1 
the son of ,gamaliel1 said1 8with three 
judges they begin1 and with five  they  
discuss1 and they conclude with seven2  
and if they concluded with  three it is 
intercalated40    #c4 8,the appointment 
of elders1 and striking off the heifer's
 neck7#cfi7  7require7 three40 ,the     
words of ,rabbi ,simon4 ,but ,rabbi     
,judah said1 8five40  ,the loosing off  
the shoe17#cgj7 and dissatisfaction in  
marriage 7require7  three4 ,the         
produce7#cga7 of the fourth year17#cgb7 
the second tithes1 of  which the value  
is unknown 7require7 three4 ,the        
valuation of holy things  7requires7    
three4 ,the estimation of movable things
 requires three4 ,r4  ,judah said1 8one 
of them must be a priest40 ,immovable   
things require nine  judges and a       
priest2 and the valuation of a man      
7slave7 is similar4    #d4 ,judgments of
 souls 7require7 twenty-three judges4   
,bestiality 7requires7  twenty-three1 as

 is said1 8and thou shalt slay the woman
 and the beast10  and it is also said1  
8the beast thou shalt slay40 ,an ox to  
be stoned  7requires7 twenty-three      
judges2 as is said1 8,the ox shall be   
stoned1 and  his owner also shall be put
 to death107#cgc7 as is the death of the
 owner1  so is the death of the ox4 ,the
 wolf1 and the lion1 and the bear1 and  
the  leopard1 and the panther1 and the  
serpent1 are to be put to death with    
twenty-three judges4 ,r4 ,eliezer said1 
8everyone who first killed them has     
gained honor40 ,r4 ,akiba said1 8they   
are to be put to death after a  judgment
 with twenty-three 7judges740    #e4 ,a 
tribe must not be judged1 nor a false   
prophet1 nor a high priest1  save before
 the tribunal of seventy-one4 ,and      
soldiers must not go forth to  lawful   
warfare1 save by a decree of the        
tribunal of seventy-one4 ,men must  not 
add to the city or to the temple courts1
 save by a decision of the  tribunal of 
seventy-one4 ,they must not appoint     

judges to the tribes1 save  by a        
decision of the tribunal of seventy-one4
 ,a city must not be excluded1  save by 
the tribunal of seventy-one4 ,and the   
tribunal must not exclude a  city on the
 border1 nor exclude three cities1 but  
only one or two4    #f4 ,the ,great     
,sanhedrin consisted of seventy-one     
members1 and the small one  of          
twenty-three4 ,and whence know we that  
the great one contained  seventy-one8 as
 is said1 8,gather unto me seventy men  
of the elders of  ,israel017#cgd7 and   
,moses over them4 ,there are            
seventy-one4 ,r4 ,judah said  8seventy40
 ,and whence know we that the small one 
consisted of  twenty-three8 as is said1 
8,then the congregation shall           
judge027#cge7 8and  the congregation    
shall deliver40 ,a congregation to      
judge1 and a  congregation to deliver1  
there is twenty4 ,and whence know we    
that a  congregation required ten8 as is
 said1 8,how long shall ,i bear with    
this  evil congregation807#cgf7 ,joshua 

and ,caleb were excepted4 8,and whence  
know  we to produce the other three80   
,from the meaning1 as is said1 8,thou   
shalt  not follow a multitude to do     
evil407#cgg7 ,i am hearing that 8,i     
shall be  with them for good40 ,if so1  
why is it said1 8to decline after many  
to  wrest judgment087#cgh7 8,because thy
 inclinations to good do not equal thy  
inclinations to evil4 ,thy inclinations 
to good are by the report of one4  ,thy 
inclinations to evil are by the report  
of two4 ,and a tribunal must not  be    
balanced4 ,another must be added4 ,there
 are twenty-three40 8,and how  populous 
must be the city suited for judges80    
8,one hundred and twenty40 ,r4          
,nehemiah said 8#bcj to represent       
twenty-three overseers of tens40        
,chapter ,,ii      #a4 ,the high-priest 
may judge1 and be judged47#cgi7 ,he may 
bear witness1 and  witness may be borne 
against him4 ,he may have his shoe      
loosed1 and the  shoe may be loosed for 
his wife47#chj7 ,his brother may take   

his wife1 but  he must not take his     
brother's wife1 because he is prevented 
from marrying  a widow4 ,if there       
happened a death in his family1 he must 
not go  immediately behind the bier4    
8,but when the 7mourners7 are concealed 
7in a  street71 then he is discovered   
7to the public74 ,they are discovered to
 the  public1 and he is concealed in a  
street4 ,and he may go with them to the 
entrance gate of the city40 ,the words  
of ,r4 ,meier4 ,r4 ,judah said1 8he must
  not depart from the sanctuary02 as is 
said1 8neither shall he go out of  the  
sanctuary407#cha7 ,and when he comforts 
others1 the fashion of all the  people  
is to pass one after the other1 and the 
deputy priest puts him in  the middle   
between himself and the people4 ,but    
when he is comforted by  others1 all the
 people say to him1 8we are thy         
atonement40 ,and he says to  them1 8you 
shall be blessed from heaven40 ,and at  
the first meal7#chb7 after  a funeral1  
all the people recline on the ground1   

and he sits on a stool4    #b4 ,the king
 neither judges1 nor is he judged4 ,he  
neither bears witness1  nor is witness  
borne against him4 ,he does not unloose 
the shoe1 and the  shoe is not unloosed 
for his wife4 ,he does not marry his    
brother's wife1  nor is his wife married
 by his brother4 ,r4 ,judah said1 8if he
 pleased he  may unloose the shoe1 or   
marry his brother's wife4 ,he is        
remembered in  prayer for good40 ,the   
,sages said to him1 8we do not hear him 
7the king7  7for unloosing the shoe7 and
 his widow must not marry40 ,r4 ,judah  
said1  8the king may marry the widow of 
a king1 as we find with ,david that he  
married the widow of ,saul02 as is said1
 8,and ,i gave thee thy master's  house1
 and thy master's wives into thy        
bosom407#chc7    #c4 ,if there happened 
a death in his family1 he goes not out  
from the  entrance of his palace4 ,r4   
,judah said1 8if he pleases to go after 
the bier  he may go1 as we find in      
,david that he went after the bier of   

,abner02 as  is said1 8,and ,king ,david
 himself followed the bier407#chd7 ,the 
,sages said  to him1 8this only happened
 to pacify the people40 ,and at the     
first meal  after a funeral1 all the    
people recline on the ground1 and he    
sits on a  sofa4    #d4 ,and he may go  
forth to lawful warfare by order of the 
supreme court of  seventy-one1 and he   
may break down a road for himself1 and  
none can  prevent him4 ,the road of a   
king is without measure1 and all the    
people  plunder and lay it before him4  
,and he takes part first4 ,he must not  
multiply wives beyond eighteen4 ,r4     
,judah said1 8he may multiply wives for 
himself so long as they do not turn away
 his heart40 ,r4 ,simon said1 8even  if 
one turn away his heart1 he should not  
marry her40 ,if so1 wherefore is  it    
said1 8he must not multiply for himself 
wives1 even though they be as           
,abigail08 ,he must not multiply horses1
 except sufficient for his own  riding4 
,and silver and gold he must not        

multiply much1 only sufficient to  pay  
his own expenses4 ,and he must write a  
book of the law for himself4  ,when he  
goes out to war1 he must bring it with  
him4 ,when he returns1 he  must bring it
 with him4 ,if he sit in judgment it is 
with him4 ,when he is  seated it is     
before him1 as is said1 8,and it shall  
be with him1 and he  shall read therein 
all the days of his life407#che7    #e4 
,none may ride on his horse1 and none   
may sit on his chair1 and none may  use 
his sceptre1 and none may see him       
shaving1 either when he is naked1 or  in
 the bath1 as is said1 8,thou shalt in  
any wise set him king over  thee107#chf7
 that his dread be upon thee4           
,chapter ,,iii      #a4 8,judgments in  
money matters 7require7 three judges4   
,this party chooses  for himself one1   
and the other party chooses for himself 
one4 ,and both  parties choose another40
 ,the words of ,r4 ,meier4 ,but the     
,sages say1 8the  two judges choose for 
themselves the other40 8,this one may   

declare the  judge of that one illegal4 
,and that one may declare the judge of  
this one  illegal40 ,the words of ,r4   
,meier4 ,but the ,sages say1 8it is only
 when  witness can be brought against   
them that they are related or unlawful40
  8,but if they be righteous or         
experienced1 they must not be declared  
illegal40 8,this one may declare illegal
 the witness of that one4 ,and that  one
 may declare illegal the witness of this
 one40 ,the words of ,r4 ,meier4  ,but  
the ,sages say1 8it is only when witness
 can be brought against them  that they 
are related or unlawful1 but if they be 
righteous they must not  be declared    
illegal40    #b4 ,one said to the other1
 8,i trust my father10 8,i trust thy    
father10 8,i  trust three cowherds40 ,r4
 ,meier said1 8he may change his mind40 
,but the  ,sages say1 8he must not      
change40 ,if he must give an oath to his
 companion1  and he said to him1 8vow to
 me by the life of thy head08 ,r4 ,meier
 said1  8he may change his mind40 ,but  

the ,sages say1 8he must not change his 
mind40    #c4 ,and these are illegal 7as
 judges or witnesses71 one who played at
  cards1 or lent on usury1 or bet on the
 flight of doves1 or trades in the      
,sabbatical year4 ,r4 ,simon said1 8at  
first they were called gatherers on  the
 ,sabbatical year2 when they were forced
 by ,gentiles to cultivate the  ground1 
they changed to call them traders on the
 ,sabbatical year40 ,r4  ,judah said1   
8it is only when they have no other     
occupation but this one  alone3 but if  
they have another occupation1 they are  
allowed40    #d4 ,and these are related1
 his father and his brother1 and the    
brethren of  his father1 and the        
brethren of his mother1 and the husband 
of his sister1  and the husband of his  
father's sister1 and the husband of his 
mother's  sister4 ,and the husband of   
his mother and his father-in-law1 and   
his  brother-in-law1 they1 their        
children1 and their sons-in-law1 and his
  step-son alone4 ,r4 ,jos said1 8this  

was the teaching of ,r4 ,akiba2 but the 
first teaching was1 his uncle and the   
son of his uncle1 and all suitable  for 
inheritance1 and everyone related to him
 at the present time40 8,one  was       
related and became estranged80 8,he is  
lawful40 ,r4 ,judah said1 8even if  his 
daughter died1 and he has children left 
by her1 they are related40    #e4 8,who 
is a friend8 and who is an enemy80 8,a  
friend is the bridegroom's  best man1 an
 enemy is everyone who has not spoken   
with him three days in  malice40 ,the   
,sages replied to him1 8,israelites are 
not so suspicious40    #f4 8,how are    
witnesses examined80 8,they are brought 
in and intimidated2 and  all other men  
are driven out40 ,and the chief of the  
witnesses is left1 and  they say to him1
 8tell us how do you know that this man 
is indebted to  that man80 ,if the      
witness said1 8he told me that ,i am    
indebted to  him0--8such a man told me  
that he is indebted to him0--he has said
 nothing1  till he shall say1 8he       

acknowledged in our presence that he    
owed him #bjj  zuz40 ,and afterward the 
second witness is brought in1 and       
examined4 ,if  their statements were    
found agreeing1 the judges held a       
conversation4 ,two  of them said 8he is 
clear10 and one said 8he is indebted08  
8,he is  cleared40 8,two said1 he is    
indebted1 and one said1 he is clear80   
8,he is  indebted40 8,one said he is    
clear1 and one said he is indebted8 ,and
 even if  two pronounced him clear or   
indebted1 and one said1 #8,i don't      
know'80 8,the  judges must be           
increased40    #g4 ,the matter is       
finished4 ,they bring in the plaintiff  
and defendant4 ,the  chief judge says1  
8thou1 such a one1 art clear2 thou such 
a one1 art  indebted40 8,and whence know
 we that one of the judges on going out 
should  not say1 #8,i was for clearing  
him1 but my colleagues pronounced him   
indebted1 but what shall ,i do when my  
colleagues are too many for me'80  8,of 
this man it is said1 #8,thou shalt not  

go up and down as a tale-bearer  among  
thy people'27#chg7 and it is said1 #8,a 
tale-bearer revealeth  secrets4' 07#chh7
    #h4 ,at any time the one condemned  
may bring evidence and annul the        
judgment4 ,the judges said to him1      
8bring all your evidence within thirty  
days from this date40 ,if he brought    
them within thirty days1 it is          
annulled1 if after thirty days1 it is   
not annulled4 ,rabban ,simon1 the son   
of ,gamaliel1 said1 8what shall he do if
 he did not find them within thirty     
days1 but found them after thirty days80
 8,the judges said to him1 #8bring      
witnesses'2 and he said1 #8,i have no   
witnesses'2 they said1 #8bring          
evidence'2 and he said1 #8,i have no    
evidence'2 but afterward he found       
evidence1 and found witnesses80 8,they  
are nothing40 ,rabban ,simon1 the son   
of ,gamaliel1 said1 8what shall he do if
 he did not know that he had  witnesses1
 and found witnesses2 he did not know   
that he had evidence1 and  found        

evidence80 8,they said to him1 #8bring  
witnesses'2 he said1 #8,i have no       
witnesses4' #8,bring evidence1' and he  
said1 #8,i have no evidence4' 0 8,he saw
  that he will be pronounced indebted in
 judgment1 and he said1 #8approach  such
 a one1 and such a one1 and bear witness
 for me1' or #8he pulled out  evidence  
from his pocket'80 8,it is nothing40    
,chapter ,,iv      #a4 ,judgments in    
money and judgments in souls must be    
equally inquired into  and investigated2
 as is said1 8,ye shall have one manner 
of law407#chi7  8,what is the difference
 between judgments in money and         
judgments in  souls80 8,judgments in    
money 7require7 three judges1 judgments 
in souls  twenty-three4 ,judgments in   
money open the case either for clearing 
or  proving indebted1 but judgments of  
souls open the case for clearing1 and   
the case is not opened for condemning4  
,judgments in money are balanced by  one
 judge either for clearing or proving   
indebted2 but judgments in souls  are   

balanced by one for clearing and by two 
for condemning4 ,judgments in  money may
 be reversed either for clearing or     
proving indebted2 but  judgments in     
souls may be reversed for clearing1 but 
must not be reversed  for condemnation4 
,all may express an opinion on judgments
 in money for  clearing or proving      
indebted4 ,all may express an opinion on
 judgments in  souls for clearing1 but  
all must not express an opinion for     
condemnation4  ,he who has expressed an 
opinion on judgments in money for       
proving  indebted1 may express an       
opinion for clearing1 and he who has    
expressed an  opinion for clearing1 may 
express an opinion for proving indebted4
 ,he who  has expressed an opinion on   
judgments in souls for condemnation may 
express an opinion for clearing1 but he 
who has expressed an opinion for        
clearing must not reverse it to express 
an opinion for condemnation4  ,judgments
 in money are conducted by day and      
settled by night4 ,judgments in  souls  

are conducted by day and settled by day4
 ,judgments in money are  settled on the
 same day1 either for clearing or       
proving indebted4  ,judgments in souls  
are finished on the same day for        
clearing1 and on the  day after it for  
condemnation--wherefore there can be no 
judgments on  ,friday or on the eve of a
 festival407#cij7    #b4 ,judgments in  
legal uncleanness and legal cleansings  
begin with the  ,supreme 7judge74       
,judgments in souls begin with a judge  
at his side4 ,all  are eligible to      
pronounce judgments in money matters1   
but all are not  eligible to pronounce  
judgments in souls--only priests1       
,levites1 and  ,israelites who can      
intermarry into the priesthood4    #c4  
,the ,sanhedrin was like half a round   
threshing-floor1 in order that the      
members might observe each other4 ,and  
two scribes of the judges stood  before 
them--one on the right and one on the   
left4 ,and they wrote the  sentence of  
acquittal1 and the sentence of          

condemnation4 ,r4 ,judah said1  8three2 
one scribe wrote the sentence of        
acquittal1 and one wrote the  sentence  
of condemnation2 and the third wrote    
both the sentence of  acquittal and the 
sentence of condemnation40    #d4 ,and  
three rows of the disciples of the wise 
sat before them4 ,and each  one knew his
 place4 ,when it was necessary to       
appoint a judge1 they  appointed one    
from the first row4 ,one from the second
 row came instead of  him into the      
first1 and one from the third row came  
instead of him into  the second1 and    
they selected another from the          
congregation1 and they  seated him in   
the third row1 and he did not sit in the
 place of his  predecessor1 but he sat  
in a place suitable for himself4    #e4 
8,how did the judges intimidate         
witnesses in the testimony for souls80  
8,they introduced them1 and intimidated 
them40 8,perhaps you are speaking  from 
guess8 or from hearsay8 witness from    
witness8 or from a trustworthy  man we  

heard it80 ,or1 perhaps1 8you don't know
 that at the last we shall  proceed to  
inquire into your own character and     
investigate it40 8,have a  knowledge    
that the judgments of money are not as  
the judgments of souls4  ,judgments for 
money1 when the man pays the money he   
has atoned4 ,in  judgments for souls his
 blood and the blood of his posterity   
are suspended  till the end of the      
world40 ,so we find it with ,cain when  
he slew his  brother4 ,it is said of    
him17#cia7 8the voice of thy brother's  
bloods  crieth40 ,he does not say thy   
brother's blood1 but bloods of thy      
brother1  his blood and the blood of his
 posterity4 ,another thing is also      
meant1  that thy brother's bloods are   
spattered on wood1 and on stones4       
,therefore  man is created single1 to   
teach thee that everyone who destroys   
one soul  from ,israel1 to him is the   
verse applicable1 as if he destroys a   
full  world4 ,and everyone who supports 
one soul in ,israel1 to him is the verse

  applicable1 as if he supports the full
 world4 ,and it is also said1 for the   
peace of creation1 that no man may      
justly say to his companion1 my father  
is greater than thine4 ,and that the    
,epicureans should not say1 that there  
are more ,creators in the heavens1 and  
it is also said1 to show forth the      
greatness of the ,holy ,one1 blessed be 
,he6 ,when man stamps many coins with   
one stamp1 all are alike4 ,but the ,king
 of ,kings1 the ,holy ,one1 blessed be  
,he6 stamped every man with the stamp of
 the first ,adam1 and no one of them  is
 like his companion2 therefore everyone 
is bound to say1 8for my sake  was the  
world created40 ,but1 perhaps1 the      
witnesses will say 8what is this        
trouble to us80 ,but is it not already  
said1 8,and is a witness1 whether he    
hath seen or known of it2 if he do not  
utter it807#cib7 ,but perhaps the       
witnesses will say1 8what is it to us1  
to be guilty of this man's blood80  ,but
 is it not already said1 8,when the     

wicked perish1 there is                 
shouting087#cic7        ,chapter ,v     
#a4 ,the witnesses were examined with   
seven investigations4 8,in what         
,sabbatical year80 8,in what year80 8,in
 what month80 8,what date in the        
month80 8,what day80 8,what hour80      
8,what place80 ,r4 ,jos said1 8,what    
day80  8,what hour80 8,what place80     
8,did you know him80 8,did you warn     
him80 ,in a  case of idolatry1 8whom did
 he serve80 8,and with what did he      
serve80    #b4 ,every judge who extends 
examinations is praiseworthy4 ,it       
happened that  the son of ,zacchai      
examined 7even7 on the stems of figs4   
,and what  difference is there between  
investigations and examinations8 ,in    
investigations if one say1 8,i don't    
know10 their witness is worthless4 ,in  
examinations1 if one say1 8,i don't     
know10 and even two say1 8we don't      
know10 their witness stands4 ,whether in
 investigations or examinations1  when  
they contradict each other1 their       

witness is worthless4    #c4 ,one       
witness said1 8on the second of the     
month10 and another witness  said1 8the 
third of the month40 ,their witness     
stands4 ,because one knows of  the      
intercalary month1 and another does not 
know of the intercalary month4  ,one    
said1 8on the third10 and another said1 
8on the fifth02 their witness  is       
worthless4 ,one said1 8at the second    
hour10 and another said1 8at the  third 
hour02 their witness stands4 ,one said1 
8at the third10 and another  said1 8at  
the fifth02 their witness is worthless4 
,r4 ,judah said1 8it  stands40 ,one     
said1 8on the fifth10 and another said1 
8on the seventh02  their witness is     
worthless1 because at the fifth 7hour7  
the sun is in the  east1 and at the     
seventh hour the sun is in the west4    
#d4 ,and afterward they introduce the   
second 7witness7 and examine him4 ,if   
both their statements agree1 they open  
the case with clearing4 ,one of the     
witnesses says1 8,i possess information 

to clear him40 ,or one of the  disciples
 of the ,sanhedrin says1 8,i possess    
information for condemning40  ,they     
order him to keep silence4 ,one of the  
disciples of the ,sanhedrin  says1 8,i  
possess information to clear him40 ,they
 bring him up1 and seat  him between the
 judges1 and he did not go down during  
the whole day4 ,if  there be substantial
 information1 they give him a hearing4  
,and even when  he 7the accused7 says1  
8,i possess information for clearing    
myself10 the  judges give him a hearing2
 only there must be substantial         
information in  his words4    #e4 ,if   
the judges found him clear1 they        
released him1 but if not they  deferred 
his judgment till the morrow4 ,they     
conversed in pairs1 and  reduced their  
eating1 and they drank no wine all the  
day1 and discussed  the matter the whole
 night4 ,and on the morrow they came    
very early to the  judgment hall4 ,he   
who was for clearing said1 8,i was for  
clearing1 and ,i am  for clearing in my 

place40 ,and he who was for condemning  
said1 8,i was for  condemning1 and ,i am
 for condemning in my place40 ,he who   
pronounced for  condemning1 could       
pronounce for clearing1 but he who      
pronounced for  clearing1 could not turn
 round and pronounce for condemning4 ,if
 the judges  erred in a matter1 the two 
scribes of the judges recalled it to    
their  memory4 ,if they found him clear1
 they released him3 but if not1 they    
stood  to be counted4 8,twelve cleared  
him1 and eleven condemned80 8,he is     
clear40  8,twelve condemned him1 and    
eleven cleared him1 and even eleven     
cleared1  and eleven condemned10 and one
 said1 8,i don't know40 ,and even       
twenty-two  cleared or condemned1 and   
one said1 8,i don't know80 8,they must  
add  judges40 8,how many do they add as 
judges two by two80 8,up to             
seventy-one40  8,thirty-six cleared him1
 and thirty-five condemned him80 8,he is
 clear40  8,thirty-six condemned him1   
and thirty-five cleared him80 8,they    

disputed  with each other until one of  
the condemning party acknowledged the   
statement of the clearing party40       
,chapter ,,vi      #a4 ,when the        
judgment was finished1 they brought him 
forth to stone  him47#cid7 ,the place of
 stoning was outside the judgment-hall2 
as is said1  8,bring him forth that hath
 cursed407#cie7 ,one stood at the door  
of the  judgment-hall with towels in his
 hand1 and another man rode a horse at a
  distance from him1 but so that he     
might see him4 ,if one said1 8,i have   
something to tell for clearing10 this   
one waved the towels1 and the other     
galloped his horse1 and stopped the     
accused4 ,and even though he himself    
said1 8,i have something to tell to     
clear myself10 they brought him back as 
many as four or five times1 only there  
must be substance in his words4 ,if     
they found him clear1 they freed him2   
but if not1 they took him forth to      
stone him4 ,and a herald preceded him   
7crying71 8,such a one1 the son of  such

 a one1 is brought out for stoning1     
because he committed such a             
transgression1 and so and so are        
witnesses2 let everyone who knows aught 
for clearing him come forth and tell    
it40    #b4 ,when he was ten cubits from
 the place of stoning1 they said to him 
8confess10 as it is the custom of all   
about to die to confess1 since to       
everyone who confesses there is a       
portion in the world to come4 ,so we    
find  with ,achan when ,joshua said to  
him1 8,my son1 give1 ,i pray thee1 glory
 to  the ,lord ,god of ,israel1 and make
 confession unto him407#cif7 ,and ,achan
  answered ,joshua1 and said1 8,indeed1 
,i have sinned against the ,lord ,god of
  ,israel1 and thus and thus ,i have    
done40 8,and from whence know we that   
his  confession made atonement for him80
 8,as it is said1 #8,and ,joshua said1  
,why  hast thou troubled us8 the ,lord  
shall trouble thee this day4 ,this day  
thou  art troubled1 but thou shalt not  
be troubled in the world to come4' 0    

,and  if he did not know how to confess1
 they told him to say1 8let my death be 
an atonement for all my sins40 ,rabbi   
,judah said1 8if he knew that he was    
falsely condemned1 he said1 #8let my    
death be an atonement for all my sins1  
except this one'20 the 7,sages7 said1   
8if so1 every man will speak thus to    
make themselves innocent40    #c4 ,when 
he was four cubits from the place of    
stoning1 they stripped off  his         
garments4 8,if a man1 they covered him  
in front2 if a woman1 before and        
behind40 ,the words of ,rabbi ,judah4   
,but the ,sages say 8a man was stoned   
naked1 but the woman was not stoned     
naked40    #d4 ,the place of stoning was
 two men high4 ,one of the witnesses    
thrust him  down on his loins4 ,if he   
turned on his heart1 the witness must   
turn him on  his loins4 ,if he died with
 that thrust it was finished2 but if    
not1 the  second 7witness7 took the     
stone1 and cast it upon his heart4 ,if  
he died  with that blow1 the stoning was

 finished4 ,but if not1 he was stoned by
 all  ,israel1 as is said1 8,the hands  
of the witnesses shall be first upon him
 to  put him to death1 and afterward the
 hands of all the people407#cig7 8,all  
who were stoned were hung up40 ,the     
words of ,rabbi ,eliezer4 ,but the      
,sages  say1 8none were hung up1 save   
the blasphemer and the idolater40 8,the 
man  is to be hung with his face toward 
the people1 but the woman with her face 
toward the wood40 ,the words of ,rabbi  
,eliezer4 ,but the ,sages say1 8the man 
was hung up1 but they do not hang up a  
woman40 ,rabbi ,eleazar said to them1   
8and did not ,simon1 the son of         
,shatach1 hang women in ,askalon80 ,they
 said  to him1 8he hung up eighty women 
7witches71 and two could not be judged1 
in one day40 8,how did they hang him80  
8,they sunk a beam in the ground1 and  a
 traverse beam proceeded from it1 and   
they bound his hands1 one over the      
other1 and hung him up0 7by them74 ,r4  
,jos said1 8the beam was inclined       

against the wall1 and he was hung upon  
it1 just as the butchers do40 ,and  they
 loosed him immediately afterward4 8,but
 if he was out all night80 8,it  was a  
transgression of a negative command1 as 
is said1 #8,his body shall not  remain  
all night upon the tree1 but thou shalt 
in any wise bury him that  day 7for he  
that is hanged is accursed of ,god71'   
07#cih7 etc4 ,as one says1  8wherefore  
is this one hung80 8,because he         
blasphemed the ,,name1 and it  follows  
that the heavenly ,,name is profaned40  
#e4 ,rabbi ,meier said1 8when man is    
sorrowful17#cii7 what language does the 
,shekinah7#djj7 make him to utter80 ,if 
it be lawful so to speak1 8my head      
makes me ashamed1 my arm makes me       
ashamed40 ,if1 to speak after the manner
  of men1 ,,omnipresence is sorrowful1  
when the blood of the wicked is poured  
out1 how much more sorrowful is ,he for 
the blood of the righteous8 ,and not  in
 the case of the condemned alone1 but   
everyone who leaves his dead  overnight1

 is a transgressor of a negative        
command4 ,if they left him for  the sake
 of honor1 to bring a coffin and a      
shroud for him1 there is no             
transgression4 ,but they did not bury   
him 7the condemned7 in the sepulchres   
of his fathers4 ,and there were two     
burial grounds prepared for the         
,judgment ,hall--one for the stoned and 
the burned1 and one for those  beheaded 
and strangled4    #f4 ,when the flesh of
 the condemned was consumed1 they       
gathered his bones  and buried them in  
their proper place2 and his relatives   
came and asked  after the peace of the  
judges1 and the peace of the witnesses1 
as much as  to say1 8know there is      
nothing in our hearts against you1 as   
your judgment  was true40 ,and they did 
not mourn1 but were gloomy1 since       
gloominess is  only in the heart4       
,chapter ,,vii      #a4 ,four           
punishments were permitted to the       
supreme court--stoning1 burning1        
beheading1 and strangling4 ,r4 ,simon   

said1 8burning1 stoning1 strangling1    
and beheading40 ,the preceding chapter  
is the order of stoning4    #b4 ,the    
order for those burned was to be sunk in
 dung to their knees4 ,and  men put a   
hard towel in a soft one1 and encircled 
his neck4 ,one pulled on  one side1 and 
another pulled on the other side1 till  
the condemned opened  his mouth4 ,and   
one lit a wick1 and cast it into his    
mouth1 and it went  down to his bowels1 
and it consumed his intestines4 ,r4     
,judah said1 8if he  died in their      
hands1 they did not complete in him the 
order of burning2  only they opened his 
mouth with tongs against his will1 and  
lit the wick1  and cast it into his     
mouth1 and it went down to his bowels   
and consumed  his intestines40 ,said ,r4
 ,eleazar the son of ,zadok1 8it        
happened with the  daughter of a priest1
 who was immoral1 that they surrounded  
her with dry  branches and burned her40 
,the ,sages replied1 8because the court 
at that  time was unskilled40    #c4    

,the order of those beheaded was to have
 their heads struck off with a  sword1  
as is the custom of governments4 ,r4    
,judah said1 8that was an abuse2  they  
only rested his head on a block1 and    
hewed it off with an axe40 ,the  ,sages 
replied to him1 8no death is a greater  
abuse than that40 ,the order  for those 
strangled was1 that they were sunk down 
in dung to their knees1  and they put a 
hard towel inside a soft one1 and       
encircled his neck4 ,one  pulled on one 
side1 and another pulled on the other   
side1 till his soul  departed4    #d4   
,these were stoned2 444 a blasphemer1   
and an idolater1 and he who gave  his   
seed to ,molech1 and one with a familiar
 spirit17#dja7 and a wizard1 and  he who
 profaned the ,sabbath1 and he who      
cursed father or mother1 and he  who    
came to a betrothed maid1 and an enticer
 to idolatry1 and a withdrawer  to      
idolatry1 and a sorcerer1 and a son     
stubborn and rebellious4    #e4 ,the    
blasphemer was not guilty till he       

expressed the ,,name4 ,said ,r4         
,joshua1 the son of ,korcha1 every day  
they examined the witnesses under a     
substituted 7feigned7 name1 for example1
 8,jos shall beat ,jos40 ,when the      
judgment was finished1 they could not   
execute him under the nickname1 but     
they withdrew all men outside1 and      
interrogated the principal witness1 and 
said to him1 8tell us clearly what thou 
hast heard80 and he said it4 ,and  the  
judges stood up on their feet1 and rent 
their garments17#djb7 and they  were    
never sewn again4 ,and the second       
witness said1 8even ,i 7heard7 as  he10 
and the third said1 8even ,i 7heard7 as 
he40    #f4 ,one committed idolatry1    
whether he served the idol1 or          
sacrificed to  it1 or burned incense to 
it1 or made a libation to it1 or bowed  
down to  it1 or accepted it for his god4
 ,and also1 he who said to it1 8thou art
 my  ,god40 ,but he who embraced it1 and
 kissed it1 and honored it1 and dusted  
it1 and washed it1 and anointed it1 and 

dressed it1 and put shoes on it1        
transgressed a negative command4 ,he who
 vowed in its name1 and performed  the  
vow in its name1 transgressed a negative
 command4 8,he exposed himself  to ,baal
 peor80 8,that is positive service40    
8,he cast a stone to ,mercury80  8,that 
is positive service40    #g4 ,he who    
gave his seed to ,molech7#djc7 is not   
guilty till he hand it to  ,molech1 and 
pass it through the fire4 8,if he hand  
it to ,molech1 and do not  pass it      
through the fire1 7or if7 he passed it  
through the fire1 and did  not hand it  
to ,molech80 8,he is not guilty till he 
hand it to ,molech1 and  pass it through
 the fire40 ,one has a familiar spirit1 
when the ,python  speaks from his arm4  
,but the wizard speaks with his mouth4  
,these are to be  stoned1 and inquiry   
from them is forbidden4    #h4 ,he who  
profaned the ,sabbath by aught which    
renders him guilty of  presumption is to
 be cut off27#djd7 but if he profaned   
the ,sabbath in  error1 a sin-offering  

7is required7 from him4 ,he who cursed  
father or  mother is not guilty till he 
curse them by the ,,name4 8,if he curse 
them  with a substituted name of ,god80 
,r4 ,meier pronounces him 8guilty02 but 
the  ,sages 8free him40    #i4 8,if one 
came to a betrothed maid80 8,he is not  
guilty1 except she be a  virgin1 and    
betrothed1 and in the house of her      
father40 8,if two came to  her80 8,the  
first is to be stoned and the second    
strangled40    #aj4 8,the enticer to    
idolatry80 8,this ordinary man enticed  
an ordinary man2  he said to him1       
#8there is an object of fear in such a  
place1 so it eats1  so it drinks1 so it 
does good1 so it does evil4' 0 ,of all  
who are guilty  of death in the law1 we 
are not to set witnesses in concealment 
to convict  them1 except in this case of
 an enticer to idolatry4 ,when he has   
spoken of  his idolatry to two persons1 
they as witnesses bring him to the      
judgment-hall1 and stone him4 ,if he    
spoke thus to one1 this one replies1    

8,i have companions who desire to hear  
so and so40 8,if he be cunning1 and  he 
does not speak before them80 8,witnesses
 are concealed behind a wall1  and he   
says to the idolater1 #8tell me what    
thou saidst to me alone1' and  the      
idolater told him4 ,and he replied to   
him1 #8how can we leave our ,god1  who  
is in heaven1 and go and serve wood and 
stone8' 0 8,if the idolater  returned   
from his sin1 it is well2 but if he     
said1 #8so is our duty1 and so  it is   
excellent for us1' they who stood behind
 the wall bring him to the              
judgment-hall1 and stone him2 if he     
said1 #8,i shall serve1 ,i shall go and 
serve1 let us go and serve2 ,i will     
sacrifice1 ,i will go and sacrifice1 let
  us go and sacrifice2 ,i will burn     
incense1 ,i will go and burn incense1   
let  us go and burn incense2 ,i will    
pour a libation1 ,i will go and pour a  
libation1 let us go and pour a libation2
 ,i will bow down1 ,i will go and  bow  
down1 let us go and bow down'--the      

withdrawer is he who says1 #8let us  go 
and serve idols4' 0    #aa4 ,the        
sorcerer1 who has done the act1 is      
guilty of death1 but he is not  guilty  
who merely deludes the eyes4 ,r4 ,akiba 
said in the name of ,r4  ,joshua1 8two  
sorcerers can gather cucumbers--one     
gathers them and is free1  but another  
gathers them and is guilty4 ,he who has 
performed the act is  guilty4 ,he who   
has merely deluded the eyes is free40   
,chapter ,,viii      #a4 ,a son stubborn
 and rebellious47#dje7 8,from what time 
is he decidedly a  son stubborn and     
rebellious80 8,from the time the two    
hairs have come1 and  up to the time the
 beard has sprouted2 but the ,sages     
spoke in modest  language4 ,as is       
usually said1 when a man has a son--a   
son1 but not a  daughter2 a son1 but not
 a man2 a child as yet free from coming 
under the  rule of the commandments40   
#b4 8,from what time is he guilty80     
8,from the time he ate three-quarters of
  a pound of flesh1 and drank half a log

 of ,italian wine40 ,r4 ,jos said1 8a   
pound of flesh and a log of wine40 8,he 
ate it in an appointed feast2 he  ate it
 in the intercalary month2 he ate it    
during the second tithes in  ,jerusalem2
 he ate of a carcass and of things torn1
 abominable things and  creeping things2
 he ate of that which had not paid      
tithes1 and the first  tithes before the
 heave-offering was separated from them 
and the second  tithes and holy things  
which were not redeemed2 he ate of a    
thing which is  commanded1 and of a     
thing which is a transgression2 he ate  
every kind of  meat1 but he did not eat 
flesh2 he drank every kind of fluid1 but
 he did  not drink wine80 8,he is not a 
son stubborn and rebellious till he eat 
flesh and drink wine10 as is said1 8,a  
glutton and a drunkard027#djf7 and  even
 though there is no conclusive evidence1
 there is a memorial to the  matter1 as 
is said1 8,be not among winebibbers2    
among riotous eaters of  flesh407#djg7  
#c4 8,if he steal it from his father1   

and eat it 7with permission7 on the     
property of his father2 from others1 and
 eat it on the property of others2  from
 others1 and eat it on the property of  
his father80 8,he is not a son  stubborn
 and rebellious till he steal it from   
his father and eat it on the  property  
of others40 ,r4 ,jos1 the son of ,r4    
,judah1 said1 8till he steal it  from   
his father and from his mother40    #d4 
8,if his father desires 7his            
punishment71 and his mother does not    
desire  it2 his father does not desire  
it1 and his mother does desire it80 8,he
 is  not declared a son stubborn and    
rebellious until both of them desire    
it40  ,r4 ,judah said1 8if his mother   
was not suitable for his father1 he is  
not  declared a son stubborn and        
rebellious40 8,one of them was          
broken-handed1  or lame1 or dumb1 or    
blind1 or deaf80 8,he is not declared a 
son stubborn  and rebellious10 as is    
said1 8 #8,then shall his father and his
 mother lay  hold on him1'7#djh7 which  

is impossible if they be broken-handed2 
#8and  bring him out1' which is         
impossible if they be lame2 #8and they  
shall say1'  which is impossible if they
 be dumb2 #8this our son1' which is     
impossible  if they be blind2 #8he will 
not obey our voice1' which is impossible
 if  they be deaf4 ,they must warn him  
before three judges1 and then flog him40
  8,he returned to his bad habits80 8,he
 is to be judged before twenty-three    
judges1 but he is not to be stoned till 
the three first 7judges7 are  present1  
as is said1 #8this our son' who was     
flogged before you40 8,he ran  away     
before his judgment was finished1 and   
afterward came to puberty80 8,he  is    
free40 8,but if he ran away after the   
decision and then came to  puberty80    
8,he is guilty40    #e4 ,a son stubborn 
and rebellious is judged for the sake of
 his future  prospects4 ,the law says1  
8better die when he is innocent1 and not
 die when  he is guilty40 ,the death of 
the wicked is pleasant for them1 and    

pleasant  for the world2 but the death  
of the righteous is evil for them1 and  
evil  for the world4 ,wine and sleep are
 pleasant to the wicked1 and pleasant to
  the world2 but for the righteous1 it  
is evil for them1 and evil for the      
world4 ,separation for the wicked is    
pleasant for them1 and pleasant for  the
 world2 but for the righteous1 it is    
evil for them1 and evil for the  world4 
,union for the wicked is evil for them1 
and evil for the world2 but  for the    
righteous1 it is pleasant for them1 and 
pleasant for the world4  ,rest for the  
wicked is evil for them1 and evil for   
the world2 but for the  righteous1 it is
 pleasant for them1 and pleasant for the
 world4    #f4 ,if one engaged in       
burglary1 he is judged for the sake of  
his future  prospects4 8,he engaged in  
burglary and broke a barrel80 8,if the  
owner  might not kill him1 he must pay  
for the barrel2 but if the owner might  
kill him1 he is freed from paying for   
the barrel40    #g4 ,these are they who 

are rescued7#dji7 with their souls--he  
who pursued  after his companion to kill
 him1 and one after a betrothed girl4   
,but one  about to profane the ,sabbath1
 and one about to serve idols1 such     
cannot be  saved with their souls47#daj7
        ,chapter ,,ix      #a4 ,and     
these are to be beheaded4 ,the murderer 
and the men of a city  withdrawn to     
idolatry4 8,the murderer who smote his  
neighbor with a stone  or iron1 and he  
pressed him down in the midst of the    
water1 or in the  midst of fire1 and he 
could not come out from thence1 and he  
died80 8,he is  guilty40 8,he pushed him
 into the midst of water1 or into the   
midst of  fire1 and he could come out1  
but he died80 8,he is free40 8,he       
encouraged a  dog against him1 he       
encouraged a serpent against him80 8,he 
is free40 8,he  caused a serpent to bite
 him80 ,rabbi ,judah declared him       
8guilty10 but the  ,sages 8freed him40  
8,he smote his companion either with a  
stone or his  fist1 and he was counted  

for dead1 and he became lighter1 and    
afterward  became heavier1 and died80   
8,he is guilty40 ,r4 ,nehemiah said1 8he
 is free1  because there are extenuating
 circumstances in the matter40    #b4   
8,his intention was to kill a beast1 and
 he killed a man--a foreigner1  and he  
killed an ,israelite--a premature birth1
 and he killed a timely  child80 8,he is
 free40 8,his intention was to smite his
 loins1 and there was  not sufficient   
force in the blow to cause death in his 
loins1 and it  passed to his heart1 and 
there was sufficient force in the blow  
to cause  death in his heart1 and he    
died80 8,he is free40 8,his intention   
was to  smite him on his heart1 and     
there was sufficient force in the blow  
to  cause death on his heart1 and it    
passed on to his loins1 and there was   
not  sufficient force in the blow to    
cause death on his loins1 but he died80 
8,he is free40 8,his intention was to   
smite an adult1 and there was not       
sufficient force in the blow to cause   

death to an adult1 and it passed off  to
 a child1 and there was sufficient force
 to kill the child1 and he  died80 8,he 
is free40 8,his intention was to smite a
 child1 and there was  sufficient force 
in the blow to cause death to a child1  
and it passed to  an adult1 and there   
was not sufficient force to cause death 
to the adult1  but he died80 8,he is    
free40 8,but his intention was to smite 
him on his  loins1 and there was        
sufficient force in the blow to cause   
death on his  loins1 and it passed to   
his heart1 and he died80 8,he is        
guilty40 8,his  intention was to smite  
an adult1 and there was sufficient force
 in the  blow to cause the death of the 
adult1 and it passed to a child1 and he 
died80 8,he is guilty40 ,r4 ,simon said1
 8even if his intention be to kill  this
 one1 and he killed that one1 he is     
free40    #c4 8,a murderer1 who is      
mingled with others80 8,all are to be   
freed40 ,r4  ,judah said1 8they are to  
be collected in a prison40 8,several    

condemned to  7different7 deaths are    
promiscuously mingled80 8,they are all  
to be  adjudged the lightest            
punishment40 8,those condemned to       
stoning with those  condemned to        
burning80 ,r4 ,simon said1 8they are to 
be condemned to  stoning1 because       
burning is more grievous10 but the      
,sages say1 8they are  to be condemned  
to burning1 because stoning is more     
grievous40 ,to them  replied ,r4 ,simon1
 8if burning were not more grievous1 it 
would not have  been assigned to the    
daughter of a priest who was immoral40  
,they replied  to him1 8if stoning were 
not more grievous1 it would not have    
been  assigned to the blasphemer1 and   
the idolater40 8,those condemned to     
beheading1 mingled with those condemned 
to strangling80 ,r4 ,simon said1  8they 
are to be put to death with the sword10 
but the ,sages say1 8with  strangling40 
#d4 8,he who is found guilty of two     
deaths by the judges80 8,he is condemned
  to the more grievous punishment40 8,he

 committed a transgression1 which  made 
him deserve two deaths80 8,he is        
condemned to the more grievous40 ,r4    
,jos said1 8he is condemned for the     
first deed which he committed40    #e4  
8,he who is flogged once and again80    
8,the judges commit him to prison1  and 
they give him barley to eat till his    
belly bursts40 8,he who killed a  person
 without witnesses80 8,they commit him  
to prison1 and they give him  to eat the
 bread of adversity1 and the water of   
affliction407#daa7    #f4 8,a thief who 
stole a sacred vessel1 and he who cursed
 in necromancy1  and the paramour of an 
,araman80 8,the avengers may at once    
fall upon him40  8,the priest who served
 in legal uncleanness80 8,his brother   
priests have no  need to bring him to   
the tribunal1 but the young priests drag
 him outside  of the court1 and dash out
 his brains with fagots of wood40 8,a   
stranger  who served in the sanctuary80 
,r4 ,akiba said1 he is to be killed     
8with  strangling10 but the ,sages say1 

8by the visitation of heaven40          
,chapter ,x      #a4 ,all ,israel have a
 portion in the world to come1 as is    
said1 8,thy people  also shall be all   
righteous107#dab7 etc4 ,and these are   
they who have no  portion in the world  
to come3 he who says there is no        
resurrection of the  dead in the law1   
and that there is no revealed law from  
heaven1 and the  ,epicurean4 ,r4 ,akiba 
said1 8even he who reads in             
forbidden7#dac7 books1 and  he who      
mutters over a wound02 and he said1 8,i 
will put none of these  diseases upon   
thee1 which ,i have brought upon the    
,egyptians3 for ,i am the  ,lord that   
healeth thee407#dad7 ,aba ,shaul said1  
8even to meditate the  ,,name7#dae7 in  
its letters40    #b4 ,three kings and   
four ordinary persons have no portion in
 the world to  come4 ,three kings1      
,jeroboam1 ,ahab1 and ,manasseh4 ,r4    
,judah said1 8,manasseh  had a portion  
in the world to come10 as is said1 8,and
 prayed unto him1 and  he was entreated 

of him1 and heard his supplication1 and 
brought him again  to ,jerusalem into   
his kingdom407#daf7 ,the ,sages said to 
him1 8,he brought  him back to his      
kingdom1 but ,he did not bring him back 
to life in the  world to come40 ,four   
ordinary persons1 ,balaam1 and ,doeg1   
and ,ahitophel1  and ,gehazi1 have no   
portion in the world to come4    #c4    
,the generation of the deluge has no    
portion in the world to come1 and  they 
stand not in judgment1 as is said1 8,my 
,spirit shall not always strive  with   
man407#dag7 7,they have7 neither        
judgment nor spirit4 ,the generation of 
the dispersion has no portion in the    
world to come1 as is said1 8,so the     
,lord scattered them abroad from thence 
upon the face of all the  earth407#dah7 
,and the ,lord scattered them in this   
world1 and from thence  the ,lord       
scattered them in the world to come4    
,the men of ,sodom have no  portion in  
the world to come1 as is said1 8,but the
 men of ,sodom were  wicked and sinners 

before the ,lord exceedingly107#dai7    
wicked in this  world1 and sinners in   
the world to come4 ,but they will stand 
in judgment4  ,r4 ,nehemiah said1       
8neither one nor other will stand in    
judgment10 as is  said1 8,therefore the 
ungodly shall not stand in the judgment1
 nor sinners  in the congregation of the
 righteous407#dbj7 8,therefore the      
wicked shall  not stand in judgment20   
this is the generation of the deluge3   
8,nor sinners  in the congregation of   
the righteous20 these are the men of    
,sodom4 ,the  7,sages7 said to him1     
8they do not stand in the congregation  
of the  righteous1 but they stand in the
 congregation of the wicked40 ,the spies
  have no portion in the world to come1 
as is said1 8,even those men that did   
bring up the evil report upon the land1 
died by the plague before the           
,lord407#dba7 ,and they died in this    
world4 ,they also died in the plague in 
the world to come4 8,the generation of  
the wilderness has no portion in the    

world to come1 and they will not stand  
in judgment1 as is said1 #8,in this     
wilderness they shall be consumed1 and  
there they shall die4' 07#dbb7 ,the     
words of ,r4 ,akiba4 ,r4 ,eliezer said1 
8of them ,he said1 #8,gather my saints  
together unto me1 those that have made a
 covenant with me by  sacrifice4'       
07#dbc7 8,the congregation of ,korah    
will not come up1 as is  said1 #8,and   
the earth closed upon them'7#dbd7 in    
this world4 #8,and they  perished from  
among the congregation' in the world to 
come40 ,the words of  ,r4 ,akiba4 ,r4   
,eliezer said1 8of them he said1 #8,the 
,lord killeth and maketh  alive2 he     
bringeth down to the grave and bringeth 
up4' 07#dbe7 8,the ten  tribes will not 
return1 as is said1 #8,and cast them    
into another land1 as  it is this       
day'27#dbf7 as the day departs and does 
not return1 so they  depart and do not  
return40 ,the words of ,r4 ,akiba4 ,r4  
,eliezer said1 8as the  day darkens and 
brightens1 so will it be with the ten   

tribes2 as it was  dark for them1 so    
will it be bright for them40    #d4 ,the
 men of a city withdrawn to idolatry    
have no portion in the world to  come1  
as is said1 8,certain men1 the children 
of ,belial1 are gone out from  among you
 and have withdrawn the inhabitants of  
their city107#dbg7 and they  are not to 
be killed till the withdrawers be from  
the city itself and from  the tribe     
itself1 and till it withdraw the        
majority1 and till the  withdrawers be  
men4 ,if the withdrawers be women1 or   
children1 or the  minority be withdrawn1
 or the withdrawers be outside it1 they 
are to be  treated singly1 and they need
 two witnesses1 and a warning to each   
one of  them4 ,it is more grievous for  
individuals than for the multitude1     
because  individuals must be stoned1    
though for that reason their money is   
safe for  their heirs2 but the multitude
 are cut off with the sword1 and for    
that  reason their money is lost4    #e4
 8,thou shalt surely smite the          

inhabitants of that city107#dbh7 etc4 ,a
  caravan of asses or camels passing    
from place to place are delivered1 as   
is said1 8,destroying it utterly and all
 that is therein10 etc4 ,from thence    
they said1 8the property of the         
righteous in it is lost1 out of the city
  it is safe4 ,but that of the wicked1  
whether inside or outside1 is lost40    
#f4 8,and thou shalt gather all the     
spoil of it into the midst of the street
  thereof407#dbi7 ,if it have no street1
 they must make a street for it4 ,if    
there be a street outside of it1 they   
bring it inside4 8,and shalt burn  with 
fire the city and all the spoil         
thereof10 its spoil but not the spoil   
of heaven4 ,from thence they say1 the   
holy things therein are to be  redeemed1
 and the heave-offerings suffered to    
decay4 ,the second tithes and  holy     
writings are to be concealed4 8,every   
whit for the ,lord thy ,god40 ,said  ,r4
 ,simon1 8,the ,holy ,one1 ,blessed be  
,he1 said1 ,if you execute judgment on  

the withdrawn city1 ,i count it for you 
as though you brought a  burnt-offering 
wholly before me40 8,and it shall be a  
heap forever2 it  shall not be built    
again40 8,thou shalt not make of it even
 gardens or  parks40 ,the words of ,r4  
,jos1 the ,galilean4 ,r4 ,akiba said1   
8it shall not  be builded again4 ,it    
must not be built as it was before1 but 
it may be  made 7into7 gardens and      
parks40 8,and there shall cleave naught 
of the  cursed thing to thine           
hand407#dcj7 ,whilst the wicked are in  
the world1  wrath is in the world4 ,when
 the wicked are destroyed from the      
world1 wrath  retires from the world4   
,chapter ,,xi      #a4 ,these are to be 
strangled--he who beats his father or   
his mother1 and he  who steals a soul   
from ,israel1 and an 8elder0 who is     
rebellious against  the judges1 and a   
false prophet1 and he who prophesies in 
the name of  idolatry1 and false        
witnesses proved to be perjured against 
a priest's  daughter and her paramour4  

,he who beats father or mother is not   
guilty  till he make a bruise in them4  
,it is more grievous to curse them than 
to  beat them4 ,because if he cursed    
them after their death1 he is guilty2   
but  if he beat them after their death1 
he is free4 ,he who stole a soul from   
,israel is not guilty till he bring him 
on his property4 ,r4 ,judah said1  8till
 he bring him on his property and obtain
 service by him10 as is said1  8,and    
maketh merchandise of him1 or selleth   
him407#dca7 8,if he steal his own  son80
 ,r4 ,ishmael1 the son of ,r4 ,jochanan1
 the son of ,beroka1 pronounces  him    
8guilty10 but the sages pronounce him   
8free40 8,if he stole one1 half a       
servant and half free80 ,r4 ,judah      
pronounces him 8guilty10 but the ,sages 
pronounce him 8free40    #b4 ,the elder 
rebellious against the decision of the  
judges8 as it is said1  8,if there arise
 a matter too hard for thee in          
judgment107#dcb7 etc4 ,there  were three
 places of judgment4 ,one place was by  

the door of the ,mountain  of the       
,house2 and one was by the door of the  
court2 and one was in the  chamber of   
hewn stone4 ,the witnesses against the  
rebellious elder came to  the one by the
 door of the ,mountain of the ,house1   
and each one said1 8so ,i  expounded1   
and so my companions expounded2 so ,i   
taught1 and so my  companions taught40  
,if the judges listened to them1 they   
told them3 but if  not1 they went to    
those at the door of the court1 and each
 one said1 8so ,i  expounded1 and so my 
companions expounded2 so ,i taught1 and 
so my  companions taught40 ,if they     
listened to them1 they told them2 but if
 not1  both parties went to the supreme 
court in the chamber of hewn stone1     
because from it the ,law proceeded forth
 to all ,israel1 as is said1 8,of  that 
place which the ,lord shall             
choose407#dcc7 8,if the rebellious elder
  returned to his city1 and taught as   
before80 8,he is free40 8,but if he     
decided to practise false teaching80    

8,he is guilty10 as is said1 8,and the  
man that will do presumptuously407#dcd7 
,he is not guilty till he decide to     
practise his false teaching4 ,a disciple
 who decided to practise false  teaching
 is free4 ,it follows that what is a    
grave offence in the one is a  light    
offence in the other4    #c4 ,the burden
 in the words of the scribes is greater 
than the burden in  the words of the    
law4 ,he who said1 8,there are no       
phylacteries1 so as to  transgress the  
words of the law80 8,he is free40 ,he   
who said1 8,there are  five frontlets1  
so as to add to the words of the        
scribes80 8,he is guilty40    #d4 8,the 
judges do not put such an offender to   
death in the tribunal of his  city1 nor 
in the tribunal of ,jabneh17#dce7 but   
they bring him up to the  supreme court 
in ,jerusalem1 and they guard him till a
 holiday2 and they  put him to death on 
a holiday1 as is said1 #8,and all the   
people shall hear  and fear1 and do no  
more presumptuously4' 07#dcf7 ,the words

 of ,r4 ,akiba4 ,r4  ,judah said1 8they 
do not cause him anguish in delaying his
 judgment1 but  they execute him        
off-hand40 ,and they write and send     
messengers to all  places1 8,such a man1
 the son of such a man1 is condemned to 
death by the  tribunal40    #e4 ,a false
 prophet1 who prophesied what he did not
 hear1 and what was not  told to him1 is
 put to death by the hands of man4 ,but 
he who suppressed  his prophecy1 and he 
who added to the words of a prophet1 and
 a prophet  who transgressed his own    
words1 is put to death by the visitation
 of  heaven1 as is said1 8,i will       
require it of him407#dcg7    #f4 ,and he
 who prophesied in the name of idolatry 
and said1 8so the idol  said10 even     
though its decision was exactly to      
pronounce unclean the  unclean1 and to  
pronounce cleansed the clean1 is to be  
strangled4 ,and so  also the false      
witnesses against a priest's daughter4  
,because all false  witnesses are       
condemned to the same death which they  

had intended 7for the  accused71 except 
false witnesses against the daughter of 
a priest1 and  they are to be strangled4
          ,on ,idolatry7#dch7           
,dealings with ,idolaters--,idolatrous  
,feasts--,things ,not to be ,sold to    
,idolaters--,labor with ,idolaters--,the
 ,letting ,out of ,houses and           
,fields--,precautions--,things          
,forbidden and ,things ,allowed--,idols 
and      ,fragments of ,idols--,hills   
and ,groves--,houses ,joined to an ,idol
      ,temple--,idolatrous              
,trees--,image of ,mercury--,annulling  
,idolatry--,pagan      ,argument for    
,idolatry--,answer--,treading--,pressing
--,baking--,wine of                     
,libation--,culinary ,utensils4         
,chapter ,i      #a4 ,three days before 
the feasts of the idolaters it is       
forbidden to deal  with them1 to lend   
articles to them1 or to take a loan of  
articles from  them2 to make a loan of  
money to them1 or to borrow money from  
them2 to  repay them1 or to take payment

 from them4 ,rabbi ,judah said1 8it is  
allowed  to take payment from them1     
since it is unsatisfactory to the       
idolater40  ,the 7,sages7 answered him1 
8though it is unpleasant to him now1 he 
rejoices  afterward40    #b4 ,r4        
,ishmael said1 8three days before and   
three days after their feasts  it is    
forbidden40 ,but the ,sages say1 8before
 their feasts it is forbidden1  after   
their feasts it is allowed40    #c4     
8,and these are the feasts of the       
idolaters--the ,kalends1 and the        
,saturnalia1 and the ,quartesima1 and   
the coronation day of their kings1 and  
the day of their birth1 and the day of  
their death40 ,the words of ,r4  ,meier4
 ,but the ,sages say1 8every death      
anniversary in which there is  burning  
of incense17#dci7 there is in it the    
worship of idols4 ,but if there  be no  
burning of incense there is no worship  
of idols40 8,the day of  shaving his    
beard and cutting his hair1 the day of  
his disembarking from  the sea1 and the 

day of his release from prison1 and the 
day when the  heathen makes a feast for 
his son80 8,it is not forbidden to deal 
with them  save on this day of his      
feast1 and with this man who keeps the  
feast  only40    #d4 8,the city in which
 there exists idolatry outside the      
city80 8,it is  allowed to deal with the
 idolaters40 8,if the idolatry be       
outside80 8,inside  it is allowed40     
8,how is it with going there80 8,when   
the road directly  leads to the place   
itself1 it is forbidden2 but if it be   
possible to go by  it to another place1 
it is allowed40    #e4 8,if in the city 
in which there exists idolatry there be 
shops1 some  decorated with idolatrous  
crowns1 and some without decoration80   
,this was  the case in ,bethshan2 and   
the ,sages say1 8the decorated ones are 
forbidden  for dealing1 and those not   
decorated are allowed40    #f4 ,these   
things are forbidden to be sold to      
idolaters--fir-cones1 and the  best     
figs1 with their clusters1 and incense1 

and the white cock4 ,r4 ,judah  said1   
8it is allowable to sell a white cock   
among many others4 ,but when a  man has 
only one1 he must cut its claw before he
 sell it1 since the  heathen do not     
offer that which is blemished in idol   
worship40 ,and all  other things for    
ordinary uses are allowed--but if they  
be declared to be  for idolatry1 they   
are forbidden4 ,r4 ,meier said1 8even   
the fine dates1 and  the date sap17#ddj7
 and the ,jericho dates1 are forbidden  
for sale to  idolaters40    #g4 ,where  
they are accustomed to sell small cattle
 to idolaters1 they may  sell them4     
,where they are unaccustomed to sell    
them1 they must not sell  them4 ,and    
everywhere they must not sell to them   
the large cattle1 calves1  ass foals1   
unblemished or blemished4 ,r4 ,judah    
allowed the broken-boned2  and          
,benbethira allowed even horses4    #h4 
,men must not sell to them bears or     
lions1 or anything in which there is    
peril to the multitude4 ,they must not  

build with them royal halls17#dda7      
judgment-seats1 and stadiums17#ddb7 and 
bemas47#ddc7 ,but men may build with    
them altars and baths4 ,when they reach 
to the arching in which they place      
their idol1 it is forbidden to build    
farther4    #i4 ,and ,israelites must   
not make decorations for idols1         
necklaces1 and  nose-rings1 and rings4  
,r4 ,eleazar said1 8for pay it is       
allowed40 ,men must  not sell to them   
what is fastened to the ground4 ,but one
 may sell it after  it is cut down4 ,r4 
,judah said1 8one may sell it to a      
heathen on condition  that he cuts it   
down40    #aj4 8,men must not let to    
them buildings7#ddd7 in the ,land of    
,israel1 and it  is needless to say     
fields4 ,but in ,syria they may let to  
them buildings1  but not fields4 ,but   
out of the ,land they may sell to them  
buildings1 and  may rent to them        
fields40 ,the words of ,r4 ,meier4 ,r4  
,jos said1 8in the  ,land of ,israel men
 may let to them buildings1 but not     

fields4 ,but in ,syria  they may sell   
buildings and rent fields to them1 and  
out of the ,land they  may sell both40  
,however1 where they said to let1 they  
did not say a  dwelling-house2 since a  
heathen can bring inside of it an idol1 
as it is  said1 8,thou shalt not bring  
in abomination into thy house407#dde7   
,and  everywhere a man must not hire to 
a heathen his bath1 because it is called
  by his name4        ,chapter ,,ii     
#a4 ,israelites must not put cattle in  
the stables of idolaters1 because of    
their evil habits4 ,and a woman must not
 be alone with them1 because of  their  
evil habits4 ,and no man should be alone
 with them1 because they are  apt to    
shed blood4    #b4 ,a daughter of       
,israel must not attend an idolatrous   
woman1 because she  helps the birth of a
 child for idolatry4 ,but an idolatress 
may attend a  daughter of ,israel4 ,a   
daughter of ,israel must not suckle a   
child of an  idolatress2 but an         
idolatress may suckle a child of a      

daughter of ,israel1  under her         
observation4    #c4 8,israelites may    
take from them medicine to cure         
property2 but not to  cure persons4 ,and
 they are not to be shaved by them      
anywhere40 ,the words  of ,r4 ,meier4   
,but the ,sages say1 8under public      
observation it is allowed1  but not     
entirely alone40    #d4 ,these things of
 the idolaters are forbidden1 and every 
use of them is  strictly forbidden2     
wine1 and vinegar of the heathen which  
was at first  wine1 and ,hadrian's      
mixture7#ddf7 with its fragments1 and   
hides of animals  with their            
hearts7#ddg7 7torn out74 ,rabbi ,simon1 
the son of ,gamaliel1 said1  8when the  
rent is round1 it is forbidden1 when    
lengthwise1 it is allowed40  8,the flesh
 brought in for idolatry is allowed2 but
 that which is brought  out is          
forbidden1 because it is the sacrifice  
for the dead40 ,the words of  ,r4       
,akiba4 ,it is forbidden to do business 
with those who go to worship the        

,penates2 but with those who return from
 them it is allowed4 8,the  skin-bottles
 of the idolaters and their jugs into   
which ,jewish wine is  poured1 are      
forbidden1 and every use of them is     
strictly forbidden40 ,the  words of ,r4 
,meier4 ,but the ,sages say1 8every use 
of them is not  forbidden40             
8,grape-stones and grape-skins of the   
idolaters are forbidden1  and every use 
of them is strictly forbidden40 ,the    
words of ,r4 ,meier4 ,but  the ,sages   
say1 8when moist1 they are forbidden2   
but when dry1 they are  allowed40       
8,fish-brine and the cheese from        
,bethuniki17#ddh7 a village of the      
idolaters1 are forbidden1 and every use 
of them strictly forbidden40 ,the  words
 of ,r4 ,meier4 ,but the ,sages say1    
8every use of them is not  forbidden40  
,r4 ,judah related1 that ,r4 ,ishmael   
asked ,r4 ,joshua1 as they  were        
journeying along the road--he said to   
him1 8why do they forbid the  cheese of 
idolaters80 ,he replied to him1 8because

 they cause it to ferment  with the     
stomach of a carcass40 ,r4 ,ishmael said
 to him1 8and is not the  stomach of a  
burnt-offering of more importance than  
the stomach of a  carcass10 and it was  
said1 8the priest who was so minded     
supped the milk  that was in it10 but   
the ,sages did not agree with him1 and  
they said1 8the  priests do not use it1 
and they are not guilty40 ,he changed   
the  conversation1 and said to him1     
8because they ferment it with the       
stomach  of a calf 7devoted7 to         
idolatry40 ,he said to him1 8if so1 why 
do they not  forbid it for every use80  
,he turned to another subject1 and said 
to him1  8brother ,ishmael1 how do you  
read1 #8,for thy love is better than    
wine1'7#ddi7 or #8,for thy love is      
good'80 ,he replied to him1 8,for thy   
love  is good40 ,he said to him1 8it is 
not so1 since the next verse explains   
it1  #8,because of the savor of thy good
 ointments4' 0    #e4 ,these things of  
the idolaters are forbidden1 but every  

use of them is  not strictly forbidden2 
milk which a heathen milked1 and an     
,israelite did  not see it4 8,their     
bread and oil80 8,rabbi and his         
colleagues allowed oil40  ,but the      
cookery1 and the gravy into which they  
are wont to put wine and  vinegar1 and  
shred thunny fish1 and the sauce in     
which the fish chalbith  is not         
swimming1 and the herring1 and the      
essence of assaftida1 and  spiced salt1 
are forbidden2 but every use of them is 
not strictly  forbidden4    #f4 ,these  
things are allowed for eating--milk     
which an idolater milked1 and  an       
,israelite saw1 and honey and honeycomb1
 even if they are dropping1 as  they do 
not contain the effect of liquor17#dej7 
and gravy into which they  are not wont 
to put wine and vinegar1 and shred      
thunny fish1 and sauce in  which there  
is the fish chalbith1 and the leaf of   
the assaftida1 and  olives crushed into 
round cakes4 ,r4 ,jos said1 8the kernels
 detached from  the olives are          

forbidden40 ,the locusts which they     
bring from their  baskets7#dea7 are     
forbidden2 but those brought from their 
magazines are  allowed4 ,and even so is 
the decision for their heave-offerings4 
,chapter ,,iii      #a4 8,all images are
 forbidden1 because they are worshipped 
once a year40  ,the words of ,r4 ,meier4
 ,but the ,sages say1 8only those are   
forbidden which  have in their hand a   
staff1 or bird1 or ball40 ,r4 ,simon1   
the son of  ,gamaliel1 said1 8all images
 which have in their hand anything      
whatever40    #b4 8,if one find the     
broken pieces of images80 8,they are    
allowed 7for  useful purposes740 8,if   
one find the figure of a hand1 or the   
figure of a  foot80 8,they are          
forbidden1 because such as they are     
worshipped40    #c4 87,if one find7     
vessels on which is the form of the     
sun-disk1 the form  of the moon1 the    
form of a dragon80 8,they are to be     
carried into the ,salt  ,sea407#deb7 ,r4
 ,simon1 the son of ,gamaliel1 said1    

8when such forms are on  precious       
7vessels7 they are forbidden1 when they 
are on insignificant  7ones7 they are   
allowed40    #d4 ,r4 ,jos said1 8one    
must grind the image to powder and      
scatter it to the  wind1 or cast it into
 the sea40 ,the ,sages said to him1     
8then it will make  dung10 and it is    
said1 8,and there shall not cleave to   
thy hand aught of  the accursed         
thing407#dec7    #e4 ,proclus1 the son  
of a philosopher1 asked ,r4 ,gamaliel1  
in ,acho17#ded7 as  he was bathing in   
the bath of ,venus1 and said to him1 8it
 is written in  thy law1 #8and there    
shall not cleave to thy hand aught of   
the accursed  thing'2 why dost thou     
bathe in the bath of ,venus80 ,he said  
to him1 8men do  not give replies in the
 bath02 and when he came out he said to 
him1 8,i  came not within its district2 
it came into my district40 ,they did not
 say1  8let us make a bath to the honor 
of ,venus1 but they said1 let us make   
,venus an honor to the bath40 ,another  

thing3 8if they gave thee money  wouldst
 thou enter naked before thy idol1 or   
wouldst thou do aught  disgraceful in   
its presence8 yet if it stands on a     
canal everyone  dishonors it40 ,it is   
not said1 save for their heathen gods1  
8that which is  customary from its being
 a god1 is forbidden1 that which is not 
customary  from its being a god1 is     
allowed40    #f4 ,though idolaters      
worship the mountains and the hills1 the
 mountains and  the hills are allowed1  
but what is upon them is forbidden2 as  
is said1  8,thou shalt not covet the    
silver and the gold upon them to take   
them407#dee7 ,r4 ,jos1 the ,galilean1   
said1 8their gods of the mountains1 but 
not the mountains their gods2 their gods
 of the hills1 but not the hills  their 
gods40 8,but why are the groves         
forbidden80 8,because they are  prepared
 by man's hands1 and every object of    
idolatry which is prepared by  man's    
hands is forbidden40 ,said ,r4 ,akiba1  
8,i will consider and decide  before    

thee2 every place in which you find a   
high mountain1 and an  elevated hill1   
and a flourishing tree1 know that there 
is idolatry40    #g4 8,he who had a     
house joined to an idol1 and it fell    
down80 8,it is  forbidden to rebuild    
it40 8,what shall he do80 8,he must     
first reduce the  size of the house by  
four cubits1 and then rebuild it40 8,if 
the house be  in common between him and 
the idol80 8,it is decided to leave the 
four  cubits unoccupied1 as its stones1 
wood1 and dust cause defilement like a  
worm1 #8,thou shalt utterly detest it4' 
07#def7    #h4 ,there are three sorts of
 buildings4 ,the house originally built 
for  idolatry is forbidden4 8,if the    
idolater whitewashed1 and painted1 and  
repaired it for the idol80 8,he must    
take down his repairs40 8,if he brought 
in and afterward took out the idol80    
8,it is allowed40    #i4 ,there are     
three sorts of stones4 ,the stone       
originally hewn for a  pedestal to the  
idol is forbidden4 8,if the idolater    

whitewashed1 and  painted1 and repaired 
it to honor an idol80 8,he must take    
down his  repairs40 8,if he placed his  
idol upon it1 and afterward took it     
away80 8,it  is allowed40    #aj4 ,there
 are three sorts of groves4 ,the tree   
originally planted to honor  an idol is 
forbidden4 8,if the idolater cut it1 and
 hewed it1 and made  changes to honor an
 idol80 8,he must take down his         
changes40 8,if he placed  an idol       
beneath it and abused it80 8,it is      
allowed40    #aa4 8,what is a grove80   
8,that in which there is an idol40 ,r4  
,simon said1  8everything that is       
worshipped1 as it happened in ,zidon at 
the tree where  they worshipped1 and    
they found beneath it a heap4 ,said ,r4 
,simon to them1  #8examine this heap4'  
,and they examined it and found in it an
 image4 ,he  said to them1 #8as the     
object of service is the image1 we shall
 allow the  tree to you4' 0    #ab4 ,one
 must not sit in the shadow of an       
idolatrous grove1 and though he  sit1 he

 is legally clean4 ,and one must not    
pass underneath it2 even if one  pass he
 is defiled4 8,if it occupy the public  
thoroughfare and one pass  beneath it80 
8,he is clean40    #ac4 ,one may sow    
underneath it vegetables in winter1 but 
not in summer4 ,but  lettuce7#deg7 must 
not be sown either in summer or winter4 
,r4 ,jos said1  8not even vegetables in 
winter1 since the leaves would fall upon
 them and  serve them for dung40    #ad4
 8,has one taken wood from it80 8,its   
wood is forbidden for every use40  8,has
 one heated an oven with it80 8,if the  
oven be new it must be broken  down1 and
 if old it must be cooled down40 8,has  
one baked bread in it80  8,the use of   
the bread is forbidden40 8,are the      
loaves mixed with other  loaves1 and    
these again with others80 8,the use of  
all the loaves is  forbidden40 ,r4      
,eliezer said1 8its value is to be cast 
into the ,salt ,sea40  ,the ,sages      
replied to him1 8there is no redemption 
for idolatry40 8,has one  made out of   

such a tree a weaver's shuttle80 8,its  
use is forbidden40 8,has  one woven a   
garment with it80 8,the use of the      
garment is forbidden40 8,is  the garment
 mixed with other garments1 and these   
again with others80 8,the  use of all   
the garments is forbidden40 ,rabbi      
,eleazar said1 8its value is  to be cast
 into the ,salt ,sea40 ,the ,sages      
replied to him1 8there is no  redemption
 for idolatry40    #ae4 8,how is the    
tree to be desecrated80 8,has the       
idolater broken off dry  bark1 or green 
boughs2 has he taken from it a staff1 or
 a twig1 or even a  leaf--it is         
desecrated40 8,has he trimmed it for the
 sake of the tree80 8,it  is forbidden40
 8,has he trimmed it1 but not for the   
sake of the tree80 8,it  is allowed40   
,chapter ,,iv      #a4 ,rabbi ,ishmael  
said1 8three stones7#deh7 beside each   
other at the side of  the image of      
,mercury are forbidden1 but two are     
allowed40 ,but the ,sages  say1 8when   
they are within his view they are       

forbidden1 but when they are  not within
 his view they are allowed40    #b4     
8,has one found money on his head1 a    
garment1 or implements which are  not   
offerings80 8,they are allowed40        
,festoons of grapes1 wreaths of ears of 
corn1 and wines1 and oils1 and fine     
flour1 and everything similar offered   
on his altar are forbidden4    #c4 ,a   
garden or a bath for idolatry is        
permitted for use when it is            
gratuitous4 ,but neither is to be used  
if a present for the worship of the     
idol be expected4 ,if it be in          
partnership with others that are not so 
employed1 either can be used1 whether it
 be with the expectation of a  present  
or gratuitous4 ,the idol of idolaters is
 at once forbidden1 but the  idol of    
,israel is not forbidden until it be    
served4    #d4 ,an idolater may         
desecrate his own idol1 or the idol of  
his companion4  ,but ,israel must not   
desecrate the idol of an idolater4 ,in  
desecrating the  idol he desecrates what

 appertains to it4 8,has he desecrated  
what  appertains to it80 8,what         
appertains to it is allowed1 but the    
idol itself  is forbidden40    #e4 8,how
 is it to be desecrated80 8,he cuts off 
the lobe of its ear1 the tip  of its    
nose1 the end of its finger--he deforms 
even though he does not  diminish it--it
 is desecrated40 8,he spits before it1  
he drags it1 and  throws dirt upon it80 
8,it is not desecrated40 8,has he sold  
it or pledged  it80 ,rabbi says1 8it is 
desecrated40 ,but the ,sages say1 8it is
 not  desecrated40    #f4 ,the idol1 the
 service of which is abandoned in the   
time of peace1 is  allowed4 8,but if its
 service be abandoned in time of war80  
8,it is  forbidden407#dei7 ,the royal   
pedestals7#dfj7 are forbidden1 because  
they are  erected at the time when kings
 are travelling4    #g4 ,the elders were
 asked in ,rome1 8,if ,god has no       
pleasure in idolatry1 why  does ,he not 
destroy it80 ,they replied to the       
,romans1 8,if the idolaters  were       

serving a thing which was not necessary 
to the world1 ,he would  destroy it1 but
 they serve the sun-disk1 and the moon1 
and the stars1 and  the signs of the    
zodiac4 ,shall he destroy his world on  
account of the  fools80 ,they replied to
 them1 8,if so ,he can destroy the      
object which is  not wanted for the     
world1 and leave that which the world   
wants40 ,they  replied to them1 8even we
 should be strengthening the hands of   
the  worshippers of such objects2 they  
would say1 there is a proof that they   
are gods1 because they are not          
destroyed40    #h4 ,one may buy a       
wine-press pressed by an idolater1 even 
though he take  grapes with his hand and
 lay them on the heap of grapes1 as it  
is not  made the wine of idolatrous     
libation till it runs into the vat4     
8,has it  run into the vat80 8,that     
which is in the vat is forbidden1 but   
the  remainder is allowed40 ,one may    
tread with an idolater in the           
wine-press1  but one must not gather    

grapes with him4 ,one must not tread or 
gather  grapes with an ,israelite who   
works in a state of defilement4 ,but one
 may  carry with him empty barrels to   
the press and bring them away with him  
from the press4 ,one must not knead nor 
prepare with the baker who works in  7a 
state of7 legal defilement1 but one may 
carry the bread with him to the  dealer 
in bread4    #i4 8,if an idolater be    
found standing by the side of a wine    
vat1 and if he  have any loan upon it80 
8,it is forbidden40 8,if he have no loan
 on it80 8,it  is allowed40 8,has he    
fallen into the vat and come out again1 
or measured  it with a cane2 has he     
driven away a hornet with a cane2 or has
 he given a  slap to the fermentation on
 the top of the barrel80 ,all these     
things once  happened1 and the 7,sages7 
decided1 8,let it be sold40 ,but ,r4    
,simon 8allowed  it40 ,he took the      
barrel and flung it in a rage into the  
vat4 ,this once  happened1 and the      
,sages allowed it4    #aj4 8,has one    

made the wine of an idolater without    
legal defilement1 and  left it in his   
possession in a house open to public    
concourse--in a city in  which there are
 idolaters and ,israelites80 8,it is    
allowed40 8,in a city in  which all are 
idolaters80 8,it is forbidden till he   
leave a watchman1 and  it is not needful
 that the watchman sit and watch4 ,even 
though he goes in  and out it is        
allowed40 ,r4 ,simon1 the son of        
,eleazar1 said1 8all  possession of wine
 by idolaters is alike40 8,has one made 
the wine of a  heathen without legal    
defilement1 and left it in his          
possession1 and the  idolater afterward 
wrote to him1 ,i have received from you 
the money for  the wine80 8,it is       
allowed40 8,but if the ,israelite wish  
to withdraw it1 and  the idolater do not
 permit him1 till he shall give him his 
money for it80  ,this once happened in  
,bethshan1 and the ,sages 8forbade it40 
,chapter ,v      #a4 8,has an idolater  
hired an ,israelite to make with him    

wine of idolatrous  libation80 8,his    
wages are forbidden40 8,but if he hired 
him to do with him  another work1 even  
though he say to him1 #8carry for me a  
barrel of wine of  libation from place  
to place8' 0 8,his wages are allowed40  
8,has one hired  an ass to bring on him 
wine of idolatrous libation80 8,the hire
 is not  allowed40 8,has one hired out  
the ass for riding1 even though the     
idolater  put his wine flask upon him80 
8,the hire is allowed40    #b4 ,wine of 
idolatrous libation which fell on grapes
 must be cleansed away1  and they are   
allowed4 ,but if the grapes be crushed1 
they are forbidden4  8,has the          
idolatrous wine fallen on figs or on    
dates80 8,if it convey to  them a taste1
 they are forbidden40 ,it happened once 
with ,baithus1 son of  ,zonan1 that he  
brought dried figs in a boat1 and a     
barrel of wine of  idolatrous libation  
was broken1 and it fell upon them1 and  
he consulted  the ,sages and they       
allowed them4 ,this is the rule3 ,in    

every use where the  taste is conveyed1 
it is forbidden4 ,but where in its use  
no taste is  conveyed1 it is allowed4   
,it is like vinegar which has fallen on 
peas4    #c4 8,an idolater who was      
carrying with an ,israelite pitchers of 
wine from  place to place80 8,if it be  
certain that the idolater is watched1 it
 is  allowed40 8,if the ,israelite let  
him know that he is departing--if there 
be  time to bore1 to close1 and to seal 
the pitcher80 ,r4 ,simon1 son of        
,gamaliel1 said1 8it is not allowed if  
there be time to open1 to cork1 and  to 
seal it again40 8,and an ,israelite put 
his wine into a carriage1 or into  a    
boat1 and he has gone a near cut--he    
entered the city and washed80 8,it is   
allowed40 8,but if he let the idolater  
know that he is departing1 if there  be 
time to bore1 and cork1 and seal it     
again80 ,r4 ,simon1 son of ,gamaliel1   
said1 8it is not allowed if there be    
time to open the barrel and cork and    
seal it again40 8,if he leave the       

idolater in the wine-shop1 even though  
he  go in and out80 8,it is allowed40   
8,but if he let the idolater know that  
he  departs1 if there be time to bore1  
and cork1 and seal it again80 ,r4 ,simon
  ben ,gamaliel said1 8it is not allowed
 if there be time to open1 and to  cork1
 and to seal it again40 8,did he dine   
with the idolater at table1 and  he left
 a flask on the table1 and a flask on   
the sideboard1 and he left  them and    
went out80 8,that one which is on the   
table is forbidden1 but that  one on the
 sideboard is allowed40 8,but if he said
 to him1 #8you may mix and  drink wine1 
even that one on the sideboard is       
forbidden8' 07#dfa7 8,open  barrels are 
forbidden1 also sealed ones1 when there 
is time to open1 and  cork1 and seal    
them up again40    #d4 ,if foreign      
banditti have entered into a city in    
time of peace1 open  barrels are        
forbidden--closed ones are allowed4 ,if 
the banditti have  entered in time of   
war1 both are equally allowed1 because  

there is no time  for idolatrous        
libation4    #e4 ,when an idolater has  
sent to workmen of ,israel a barrel of  
wine of  idolatrous libation for wages1 
it is allowed to say1 8give us its      
value40  8,but if it has come into their
 possession80 8,it is forbidden40    #f4
 8,has one sold wine to an idolater80   
8,if he agreed for the price before  it 
is measured1 its payment is allowed40   
8,has he measured it before he  agreed  
for the price80 8,its payment is        
forbidden40    #g4 8,has one taken a    
funnel and measured wine into the bottle
 of an  idolater1 and he then turned    
round and measured wine into the bottle 
of an  ,israelite80 8,if the funnel     
retain a drop of the wine of the        
idolater1 the  wine is forbidden40 8,has
 one poured the wine from vessel to     
vessel80 8,that  vessel from which he   
poured it is allowed1 and that one into 
which he  poured it is forbidden40      
#h4 ,wine of idolatrous libation is     
forbidden1 and even a little of it      

renders forbidden--wine in wine1 and    
water in water--how much soever they    
be1 and wine in water1 and water in     
wine1 in giving a taste4 ,this is the   
rule3 ,if both be of one sort1 however  
little2 if they be of different  sorts1 
in giving a taste4    #i4 ,these things 
are forbidden1 and even a little of them
 renders other  things forbidden4 ,wine 
of idolatrous libation1 and idols1 and  
skins of  beasts with the hearts torn   
out1 and an ox that was stoned17#dfb7   
and a  heifer that is beheaded17#dfc7   
and the birds from the leprosy1 and the 
hair  of the ,nazarite17#dfd7 and the   
first-born of the ass1 and flesh in     
milk1  and the scapegoat1 and the       
profane animals7#dfe7 which were        
slaughtered in  the ,temple court4      
,these are forbidden to be mixed with   
other things2 and  if so mixed1 even a  
little of them renders other things     
forbidden4    #aj4 8,wine of idolatrous 
libation which has fallen into a vat80  
8,all its  use is forbidden40 ,r4 ,simon

 ben ,gamaliel said1 8it may all be sold
 to  heathens1 excepting the value of   
the wine of idolatrous libation which is
  in it40    #aa4 8,a stone-press which 
an idolater has prepared with pitch80   
8,it must be  cleansed1 and it is       
clean40 8,and if of wood80 ,rabbi said1 
8it should be  cleansed02 and the ,sages
 said1 8one must peel off the pitch2 but
 if it be  made of earthenware1 even    
though one peel off the pitch1 it is    
forbidden40    #ab4 8,if one buy        
culinary utensils from an idolater80    
8,that which it is  usual to dip 7in    
water71 one must dip2 to scour1 one must
 scour2 to whiten  in the fire1 one must
 whiten in fire4 ,the spit and the fork1
 one must  whiten in the fire27#dff7 and
 the knife must be rubbed down1 and it  
is  clean40          ,the ,fathers      
,the ,oral ,law--,its                   
,transmission--,names of the            
8,receivers0--,maxims--,apothegms--,wisd
om of the ,wise4        ,chapter ,i     
#a4 ,moses received the ,oral ,law from 

,sinai and delivered it to ,joshua1 and 
,joshua delivered it to the elders1 and 
the elders to the prophets1 and the     
prophets to the men of the great        
synagogue47#dfg7 ,they said three       
things1  8be deliberate in judgment1    
raise up many disciples1 and make a     
fence for  the law40    #b4 ,simon the  
,just was one of the last of the men of 
the great synagogue4  ,he used to say   
that the world stood on three           
things--8on the law1 the  service1 and  
the acts of the pious40    #c4          
,antigonus of ,soco received 7the law7  
from ,simon the ,just4 ,he used to  say1
 8be not as servants1 who serve their   
master for the sake of receiving  a     
reward1 but be like servants who serve  
their master without the view of        
receiving a reward2 and let the fear of 
heaven be upon you40    #d4 ,jos1 son of
 ,joezer of ,zeredah1 and ,jos1 son of  
,jochanan of ,jerusalem1  received 7the 
oral law7 from him4 ,jos1 son of ,joezer
 of ,zeredah1 said1  8let thy house be a

 house of assembly for the wise1 and    
dust thyself with  the dust of their    
feet1 and drink their words in          
thirstiness40    #e4 ,jos1 son of       
,jochanan of ,jerusalem1 said1 8let thy 
house be wide open1  and let the poor be
 thy children4 ,discourse not much with 
women1 not even  with thy wife1 much    
less with thy neighbor's wife40 ,hence  
the wise men  say1 8whoever converses   
much with women brings evil on himself1 
neglects  the study of the law1 and at  
last will inherit hell40    #f4 ,joshua1
 son of ,perechiah1 and ,natai the      
,arbelite received the oral law  from   
them4 ,joshua1 son of ,perechiah1 said1 
8get thyself a master1 and  obtain a    
companion1 and judge all mankind with   
favor40    #g4 ,natai the ,arbelite     
said1 8withdraw from an evil neighbor1  
and associate  not with the wicked1     
neither flatter thyself to escape       
punishment40    #h4 ,judah1 son of      
,tabai1 and ,simon1 son of ,shetach1    
received it of them4  ,judah1 son of    

,tabai1 said1 8consider not thyself as  
the arranger of the  law1 and when the  
parties are before thee in judgment1    
consider them as  guilty2 but when they 
are departed from thee1 consider them as
 innocent1  when they have acquiesced in
 the sentence40    #i4 ,simon1 son of   
,shetach1 said1 8be extremely careful in
 the examination  of witnesses1 and be  
cautious in thy words1 lest they from   
thence should  learn to utter a         
falsehood40    #aj4 ,shemaiah and       
,abtalyon7#dfh7 received it from them4  
,shemaiah said1 8love  thy business and 
hate dominion1 and be unknown to        
government40    #aa4 ,abtalyon said1 8ye
 ,sages1 be cautious of your words1 lest
 ye be doomed  to captivity1 and carried
 captive to a place of bad waters1 and  
the  disciples who follow you should    
drink of them1 by which means the name  
of  ,god may be profaned40    #ab4      
,hillel and ,shammai received it of     
them4 ,hillel said1 8be thou of the     
disciples of ,aaron1 who loved peace1   

and pursued peace1 so that thou love    
mankind1 and allure them to the study of
 the law40    #ac4 ,he used to say1     
8whoever aggrandizes his name1 destroys 
his name1 and  he who does not increase 
his knowledge in the law1 shall be cut  
off1 and  he who does not study the law1
 is deserving of death1 and he who      
serves  himself with the crown of the   
law1 will perish40    #ad4 ,he also     
said1 8if ,i perform not good works     
myself1 who can do them for  me80 and   
8when ,i consider myself1 what am ,i80  
and 8if not now1 when shall  ,i80       
#ae4 ,shammai said1 8let thy study of   
the law be fixed1 say little and do     
much1 and receive all men with an open1 
pleasant face40    #af4 ,rabban         
,gamaliel said1 8procure thyself an     
instructor1 that thou mayest  not be in 
doubt1 and accustom not thyself to give 
tithes by conjecture40    #ag4 ,simon1  
his son1 said1 8,i have all my life been
 brought up among wise  men1 and never  
found anything so good for the body as  

silence1 neither is  the study of the   
law the principal thing1 but its        
practice10 and 8whoever  multiplies     
words causes sin40    #ah4 ,rabban      
,simon1 son of ,gamaliel1 said the      
duration of the world depends  on three 
things1 justice1 truth1 and peace1 as is
 said1 8judge truth1 and  justice1 and  
peace in your gates40        ,chapter   
,,ii      #a4 ,rabbi ,judah said1 8which
 are the most eligible paths for man to 
choose8  ,all such as are an ornament to
 those who tread therein2 and get them  
honor  from man4 ,be also as careful of 
the observance of a light precept1 as of
 a  weighty one2 because thou knowest   
not the due reward of the precepts1 and 
balance the loss sustained by the       
omission of a precept against its       
recompense1 and the reward of sin       
against its loss of happiness4 ,consider
  also three things1 and thou wilt not  
transgress4 ,understand what is above   
thee3 an ,all-seeing ,eye and a ,hearing
 ,ear2 and that all thy actions are     

written in a ,book40    #b4 ,rabban     
,gamaliel1 the son of ,rabban ,judah the
 ,prince1 said1 8that the  study of the 
law and intercourse with the world are  
commendable together1  as the joining of
 these two annihilates sin2 and all the 
study of the law1  that is not supported
 by business1 will become of none       
effect1 and will be  the cause of sin2  
and whoever is engaged in the service of
 the  congregation1 ought to act for    
,god's sake1 then will the merit of     
their  ancestors support them1 and their
 charitable deeds exist to eternity2 and
  ,i 7,god7 shall account you deserving 
of a great recompense1 as if ye had     
actually done it40    #c4 8,be ye warned
 of following princes1 as they only     
bestow favors on men  for their own     
interest4 ,they show themselves as      
friends while men are  useful to them2  
but they will not support a man in time 
of need40    #d4 ,he used to say1 8do   
,his will as if it were thine own will1 
that ,he may  accomplish thy will as if 

it were ,his will2 abolish thy will for 
the sake  of ,his will1 that ,he may    
abolish the will of others for the sake 
of thy  will40 ,hillel said1 8separate  
not thyself from the congregation1 nor  
have  confidence in thyself1 until the  
day of thy death4 ,judge not thy        
neighbor  till thou art in his          
situation1 neither utter a sentence as  
if it were  incomprehensible1 that      
afterward may be comprehended1 nor say1 
when ,i  shall have leisure ,i shall    
study2 mayhap thou wilt not have        
leisure40    #e4 ,he also said1 8a boor 
cannot be fearful of sin1 nor can a     
rustic be a  saint2 the bashful will not
 become learned1 nor the passionate man 
a  teacher2 neither will he1 who is much
 engaged in traffic1 become wise2 and   
where there are no men1 strive thou to  
be a man40    #f4 ,he having also seen a
 skull floating on the water1 said1     
8because thou  didst make others float1 
have they floated thee6 and the end of  
those who  made thee float will be that 

they will float40    #g4 ,he also said1 
8he who increases flesh1 increases      
worms2 he who  increases riches1        
increases care2 he who increases wives1 
increases  witchcraft2 he who increases 
female servants1 increases lewdness2 he 
who  increases men servants1 increases  
robbery2 but he who increases his       
knowledge of the law1 increases life2 he
 who increases his study in  college1   
increases wisdom2 he who increases      
counsel1 increases prudence2  he who    
increases justice1 increases peace2 if a
 man have gained a good  name1 he has   
gained it for himself2 if he have gained
 the words of the  law1 he has gained   
for himself everlasting life in the     
world to come40    #h4 ,rabbi ,jochanan1
 son of ,zaccai1 received the oral law  
from ,hillel and  ,shammai4 ,he used to 
say1 8if thou hast spent much time in   
the study of the  law1 yet pride not    
thyself thereon1 because for that wast  
thou created40  ,rabbi ,jochanan1 son of
 ,zaccai1 had five disciples1 and these 

are they3  ,rabbi ,eleazar1 son of      
,hyrcanus1 ,rabbi ,joshua1 son of       
,chananya1 ,rabbi ,jos  the priest1     
,rabbi ,simon1 son of ,nathanael1 ,rabbi
 ,eleazar1 son of ,arach4 ,he  used thus
 to estimate their merits3 8,r4         
,eleazar1 son of ,hyrcanus1 is as a     
well-plastered cistern which loses not a
 drop2 ,joshua1 son of ,chananya1  happy
 are his parents2 ,jos the priest is a  
saint2 ,simon1 son of  ,nathanael1 fears
 sin2 ,eleazar1 son of ,arach1 is a     
mighty spring40 ,he used  to say1 8if   
all the ,sages of ,israel were in one   
scale of the balance1 and  ,r4 ,eleazar1
 son of ,hyrcanus1 in the other1 he     
would outweigh them all40  ,abba ,saul  
said in his name1 8if all the ,sages of 
,israel were in one scale1  and even ,r4
 ,eleazar1 son of ,hyrcanus1 with them1 
and ,r4 ,eleazar1 son of  ,arach1 in the
 other1 he would outweigh them all40    
#i4 ,he also said to them1 8go forth and
 consider which is the good path for    
man to cleave to80 ,to this ,r4 ,eleazar

 answered1 8a good eye40 ,r4 ,joshua    
said1 8a good companion40 ,r4 ,jos said1
 8a good neighbor40 ,r4 ,simon said1    
8he who foresees the future40 ,r4       
,eleazar said1 8a good heart40 ,he then 
said to them1 8,i prefer the words of   
,r4 ,eleazar1 son of ,arach1 above      
yours1 as his words include yours40 ,he 
also said to them1 8go forth and        
consider which is the bad way that man  
should shun02 to which ,r4 ,eleazar     
said1 8a bad eye40 ,r4 ,joshua said1 8a 
bad companion40 ,r4 ,jos said1 8a bad   
neighbor40 ,r4 ,simon said1 8he who     
borrows and pays not2 for when one      
borrows from man1 it is as if he borrows
 from ,god1 as is said1 #8,the wicked   
borroweth and payeth not again2 but the 
righteous showeth mercy and  giveth4'   
07#dfi7 ,r4 ,eleazar said1 8a bad       
heart40 ,he then said to them1 8,i      
prefer the words of ,r4 ,eleazar1 son of
 ,arach1 above yours1 as his words      
include yours40    #aj4 ,they also said 
three things4 ,r4 ,eleazar said1 8let   

the honor of thy  companion be as dear  
to thee as thine own2 and be not easily 
moved to  anger2 and repent one day     
before thy death2 and warm thyself by   
the fire  of the ,sages1 and be careful 
that their coal does not burn thee1 for 
their  bite is as a bite of a fox1 and  
their sting is as the sting of a        
scorpion1  and their burn is the burn of
 a fiery serpent1 and all their words   
are as  fiery coals40    #aa4 ,r4       
,joshua said1 8the bad eye1 the bad     
thought1 and envy of companions1  cause 
the death of man40    #ab4 ,r4 ,jos     
said1 8let thy companion's property be  
as dear to thee as  thine own2 and      
prepare thyself to study the law1 as it 
cometh not to thee  by inheritance2 and 
let all thine actions be in the name of 
,god40    #ac4 ,r4 ,simon said1 8be     
careful of reading the #8,hear1'7#dgj7  
etc41 and the  other prayers2 and when  
thou art praying consider not thy prayer
 as fixed1  but as supplicating mercy in
 the presence of the ,supreme1 as is    

said1 #8,for  ,he is gracious and       
merciful1 slow to anger and of great    
kindness1 and  repenteth ,him of the    
evil'27#dga7 and be not impious in thine
 own sight40    #ad4 ,r4 ,eleazar said1 
8be diligent to study the law1 that thou
 mayest know  how to confute the        
,epicurean2 consider also in whose      
presence thou art  laboring1 for the    
,master of thy work is faithful to pay  
thee the reward of  thy labor40    #ae4 
,r4 ,tarphon said1 8the day is short1   
the labor vast1 but the laborers  are   
slothful1 though the reward is great1   
and the ,master of the house  presseth  
for despatch40    #af4 ,he used to say1 
8it is not incumbent upon thee to       
complete the work1  neither art thou    
free to cease from it4 ,if thou hast    
studied the law1  great shall be thy    
reward2 for the ,master of thy work is  
faithful to pay  the reward of thy      
labor2 but know that the reward of the  
righteous is in  the world to come40    
,chapter ,,iii      #a4 ,akabia1 son of 

,mahallalel1 said1 8ponder on three     
things1 and thou wilt  not be led to the
 commission of sin2 consider from whence
 thou comest1 and  whither thou goest2  
and in whose presence thou must in      
futurity stand to  account in judgment4 
,from whence comest thou8 from a foul   
drop4 ,and  whither goest thou8 to a    
place of dust--worms--and reptiles2 and 
in whose  presence art thou in future to
 account in judgment8 even before the   
,king  ,who is ,king of kings1 and the  
,,holy ,,one1 blessed be ,he40    #b4   
,rabbi ,chanina1 suffragan of the       
priests1 said1 8pray for the peace of   
the kingdom1 for1 were it not for its   
fear1 men would swallow each other      
alive40 ,rabbi ,chanina1 son of         
,theradion1 said1 8two who are sitting  
together and speak not of the law are an
 assembly of scorners2 as is said1      
#8,nor sitteth in the seat of the       
scornful4' 07#dgb7 ,but two who sit     
together1 and speak of the law1 the     
,,divine ,,presence 7,shechinah7 rests  

between them2 as is said1 8,then they   
that feared the ,lord spake often one   
to another2 and the ,,lord hearkened and
 heard2 and a book of remembrance  was  
written before him for them that feared 
the ,lord2 and for them that  thought   
upon ,his name407#dgc7 ,this refers to  
two2 but whence may we infer1  that if  
but one sits engaged in the study of the
 law the ,holy ,one1 blessed  be ,he1   
will appoint him a reward8 ,because it  
is said1 8,he sitteth alone  and keepeth
 silence1 because he hath borne it upon 
him407#dgd7    #c4 ,rabbi ,simon said1  
8three who have eaten at one table and  
have not  spoken of the law1 are to be  
considered as if they had eaten of the  
sacrifices of the dead1 for it is said1 
#8,for all tables are full of vomit  and
 filthiness1 so that there is no place  
clean4'7#dge7 ,but three who have  eaten
 at one table and have spoken of the    
law1 are considered as if they  had     
eaten at ,,god',s table1 as is said1    
#8,and he said unto me1 ,this is the    

table that is before the ,,lord4'       
07#dgf7    #d4 ,r4 ,chanina1 son of     
,chanina1 said1 8he who wakes in the    
night and  travels in the road alone1   
and turns his heart to vanity1 is guilty
 of the  death of his own soul40    #e4 
,r4 ,nechunya1 son of ,hakana1 said1    
8whoever lays on himself the yoke of    
the law is relieved from the yoke of the
 kingdom and the yoke of the  custom of 
the world1 and whoever breaks off the   
yoke of the law1 imposes  on himself the
 yoke of the kingdom and the yoke of the
 custom of the  world40    #f4 ,r4      
,chalaphta of the village of ,chananya  
said1 8ten men who assemble  together   
and study the law1 the ,shechinah rests 
among them1 as is said1  #8,god standeth
 in the congregation of the mighty4'    
07#dgg7 ,and hence it is  inferred that 
it is also so with five1 because it is  
said1 8and hath  founded his troop in   
the earth407#dgh7 ,and hence it is      
inferred that it is  likewise so with   
three1 because it is said1 8,he judgeth 

among the  gods407#dgi7 ,and hence it is
 inferred that it is also thus with two1
  because it is said1 8,then they that  
feared the ,lord spake often one to     
another1 and the ,lord hearkened and    
heard1 etc407#dhj7 ,and hence it is     
inferred that it is likewise so with    
one1 because it is said1 8,in all       
places where ,i record my name ,i will  
come unto thee1 and ,i will bless       
thee407#dha7    #g4 ,r4 ,eleazar of     
,barthota said1 8give unto ,him of ,his 
own1 for thou and  all that thou hast   
are ,his40 ,and thus said ,david1 8,for 
all things come of  ,thee1 and of thine 
own have we given ,thee407#dhb7 ,r4     
,simon said1 8he who  journeys on the   
road1 meditating on the law1 and ceases 
therefrom to  admire this beautiful tree
 or that beautiful fallow ground1 is    
considered  in ,scripture as endangering
 his life40    #h4 ,r4 ,dosthai1 the son
 of ,jonai1 in the name of ,r4 ,meier1  
said1 8whoever  forgetteth anything of  
what he had obtained by study1 is       

considered in  ,scripture as having     
endangered his life02 as is said1 8,only
 take heed to  thyself and guard thy    
soul diligently1 lest thou forget the   
things which  thine eyes have           
seen407#dhc7 8,perhaps his study has    
been too powerful for  him80 8,but it is
 said1 #8,and lest they depart from thy 
heart all the days  of thy life4'       
07#dhd7 ,hence he endangers not his     
life1 till he deliberately  removes them
 from his heart4    #i4 ,rabbi ,chanina1
 son of ,dose1 said1 8whosoever's fear  
of sin precedes his  wisdom1 his wisdom 
will remain2 but whosoever's wisdom     
precedes his fear  of sin1 his wisdom   
will not remain40 ,he used to say1      
8whosoever's good  deeds exceed his     
wisdom1 his wisdom will remain2 but     
whosoever's wisdom  exceeds his good    
deeds1 his wisdom will not remain40     
#aj4 ,he also used to say1 8with        
whomsoever the spirit of his companions 
is  gratified1 the ,spirit of ,god is   
gratified2 but with whomsoever the      

spirit  of his companions is not        
gratified1 the ,spirit of ,god is not   
gratified40  ,r4 ,jos1 son of           
,harchinas1 said1 8that morning sleep1  
noontide wine1  childish conversation1  
and the assembly of the ignorant1 take  
man out of  the world40    #aa4 ,r4     
,eleazar ,hamodai said1 8he who profanes
 the holy offerings1 despises  the      
solemn feasts1 puts his neighbor to     
shame in public1 makes void the         
covenant of our father ,abraham1 and    
expounds the law contrary to its true   
sense1 although he be well learned in   
the law and possessed of good deeds1    
yet has he no share in the world to     
come40    #ab4 ,r4 ,ishmael said1 8be   
humble to thy superior1 and affable to  
thy  inferior1 and receive all mankind  
with joy40    #ac4 ,r4 ,akiba said1     
8laughter and levity accustom mankind to
 lewdness1  tradition is a fence to the 
law1 tithes are a fence to riches1 vows 
are a  fence to abstinence1 the fence to
 wisdom is silence40    #ad4 ,he used to

 say1 8man is beloved as he was created 
in the image of ,god1  but an additional
 love was shown to him that he was      
created in the image  of ,god1 as is    
said1 #8,in the image of ,god he made   
man4'7#dhe7 ,beloved are  ,israel in    
that they are called the children of    
,god1 but an additional love  was shown 
to them in that they are called the     
children of ,god1 as is said1  #8,ye are
 the children of the ,lord your         
,god4'7#dhf7 ,beloved are ,israel1 to   
whom was given the desirable vessel     
wherewith the world was created1 but  an
 additional love was shown unto them1   
that the desirable vessel  wherewith the
 world was created was given unto them1 
as is said1 #8,for ,i  give you good    
doctrine1 forsake ye not my law4'       
07#dhg7    #ae4 8,everything is seen by 
,god1 though freedom of choice is given 
unto  man2 the world is judged in       
goodness1 though all is according to the
  greatness of the work40    #af4 ,he   
used to say1 8everything is given to man

 on pledge1 and a net is  spread over   
all living2 the shop is open1 and the   
merchant credits2 the  ledger is open1  
and the hand records1 and whosoever     
chooses to borrow may  come and borrow1 
as the collectors are daily coming round
 and getting  payment of man1 whether   
with his consent or without it1 for they
 have good  authority to support them1  
and the judgment is true justice1 and   
all  things are ready for the feast40   
#ag4 ,r4 ,eleazar1 son of ,azariah1     
said1 8if there be no law1 there is no  
morality1 and if there be no morality1  
there is no law2 if there be no  wisdom1
 there is no reverence1 and if there be 
no reverence1 there is no  wisdom2 if   
there be no understanding1 there is no  
knowledge1 and if there  be no          
knowledge1 there is no understanding2 if
 there be no meal1 there can  be no     
study of the law1 and if there be no    
law1 there will be no meal40 ,he  used  
to say1 8to what may he be likened whose
 wisdom exceeds his goods  deeds8 ,to a 

tree whose branches are many and his    
roots few1 so that the  wind comes and  
plucks it up and overturns it1 as is    
said1 #8,for he shall be  like the heath
 in the desert1 and he shall not see    
when good cometh1 but  shall inhabit the
 parched places in the wilderness in a  
salt land and not  inhabited4'7#dhh7    
,but to what is he like whose good deeds
 exceed his  wisdom8 ,to a tree whose   
branches are few and its roots many1 so 
that if  all the winds in the world come
 and assail it1 they cannot move it from
  its place1 as is said1 #8,for he shall
 be like a tree planted by the waters1  
and that spreadeth out her roots by the 
river1 and shall not see when heat      
cometh1 but her leaf shall be green and 
shall not be careful in the year  of    
drought1 neither shall cease from       
yielding fruit4' 07#dhi7    #ah4 ,r4    
,eleazar1 son of ,chisma1 said1         
8sacrifices of doves and observance  of 
times are important constitutions4      
,astronomy and geometry are the         

ornaments of wisdom40        ,chapter   
,,iv      #a4 ,the son of ,zoma said1   
8,who is wise8 ,he who is willing to    
receive  instruction from all men1 as is
 said1 #8,than all my teachers4'7#dij7  
,who is  mighty8 ,he who subdues his    
evil imagination1 as is said1 #8,he that
 is slow  to anger is better than the   
mighty1 and he that ruleth his spirit   
than he  that taketh a city4'7#dia7 ,who
 is rich8 ,he who rejoices in his lot1  
as is  said1 #8,for thou shalt eat the  
labor of thine hands1 happy shalt thou  
be  and it shall be well with           
thee'27#dib7 happy shalt thou be in this
 world1  and it shall be well with thee 
in the world to come4 ,who is honorable8
 ,he  who honors mankind1 as is said1   
#8,for them that honor me ,i will honor1
 and  they that despise me shall be     
lightly esteemed4' 07#dic7    #b4 ,ben  
,asai said1 8run to the performance of a
 slight precept as though it  were a    
grave one1 and flee from transgression1 
for the performance of a  precept causes

 another precept1 and transgression     
causes transgression1 as  the reward of 
a commandment is a commandment1 and the 
reward of  transgression is             
transgression40    #c4 ,he used to say1 
8despise not all men1 nor oppose all    
things1 for there  is no man who has not
 his hour1 neither is there anything    
that has not its  place40    #d4 ,rabbi 
,levitas of ,jabneh said1 8be very      
humble of spirit1 as all the  hope of   
man is to be food for worms40 ,rabbi    
,johanan1 son of ,beroka1 said1         
8whosoever profanes ,god's name in      
secret will be punished publicly1       
whether it be done ignorantly or        
presumptuously1 it is all one in the    
profanation of ,god's name40    #e4     
,rabbi ,ishmael1 his son1 said1 8he who 
learns that he may be able to  teach    
others1 will be enabled to study and to 
teach others2 but he who  studies in    
order to perform the precepts1 will be  
enabled to study1 teach1  observe1 and  
do the commandments40 ,rabbi ,zadok     

said1 8make not the study  of the law   
subservient to thy aggrandizement1      
neither make a hatchet  thereof to hew  
therewith40 ,and thus said ,hillel1     
8whosoever receiveth any  emolument from
 the words of the law deprives himself  
of life40    #f4 ,rabbi ,jos said1 8he  
who honors the law1 his person shall be 
honored by  mankind2 and he who profanes
 the law1 his person shall be dishonored
 by  mankind40    #g4 ,rabbi ,ishmael1  
his son1 said1 8he who avoids being a   
judge1 delivers  himself from enmity1   
robbery1 and false swearing2 but he who 
is arrogant  in judging1 is a proud     
wicked fool40    #h4 ,he used to say1   
8judge not alone1 for none ought to     
judge alone save  ,,one2 neither say1   
receive ye my opinion1 for they are at  
liberty to accept  it1 but thou canst   
not compel them40    #i4 ,rabbi         
,jonathan said1 8whosoever performs the 
law in poverty1 shall in  the end       
perform it in riches2 but he who        
neglects the law for riches1 will  in   

the end neglect it for poverty40    #aj4
 ,rabbi ,meier said1 8diminish your     
worldly affairs and engage in the  study
 of the law1 and be humble in spirit    
before all men2 and if thou  neglect the
 law1 there are many hinderances to     
oppose thee1 but if thou  hast labored  
in the study of the law1 there is much  
reward to be given  thee40    #aa4      
,rabbi ,eliezer1 the son of ,jacob1     
said1 8he who performs but one  precept 
gains for himself an advocate2 and he   
who commits a single sin1  gains for    
himself an accuser2 repentance and good 
deeds are a shield  before the divine   
punishment40 ,rabbi ,johannan           
,hasandelar said1 8every  congregation  
formed for ,god will be permanent1 but  
that which is not for  ,god will not be 
permanent40    #ab4 ,rabbi ,eliezer1 son
 of ,shamua1 said1 8let the honor of thy
 disciple be  as dear to thee as thine  
own1 and the honor of thy companion as  
the fear  of thy master1 and the fear of
 thy master as the fear of ,god40       

#ac4 ,rabbi ,judah said1 8be careful in 
doctrine1 for an error in doctrine is   
presumptuous sin40 ,rabbi ,simon said1  
8there are three crowns--the crown of   
the law1 the crown of the priesthood1   
and the crown of monarchy1 but the      
crown of a good name is better than all 
of them40    #ad4 ,rabbi ,nehorai said1 
8flee to a place where the law is       
studied1 and do  not say that it will   
follow thee1 for thy companions will    
establish it for  thee1 and lean not to 
thine own understanding40    #ae4 ,rabbi
 ,janai said1 8the prosperity of the    
wicked and the chastisements  of the    
righteous are not in our hands40 ,rabbi 
,mathia1 son of ,charash1  said1 8be    
forward to greet all men1 and be rather 
as the tail of the lion1  than as the   
head of the foxes40    #af4 ,rabbi      
,jacob said1 8this world may be likened 
to a courtyard before the  world to     
come1 therefore prepare thyself in the  
hall1 to enter into the  dining-room40  
#ag4 ,he used to say1 8one hour employed

 in repentance and good deeds in  this  
world is better than the whole life in  
the world to come2 and one  hour's      
refreshment of spirit in the world to   
come is better than the whole  life in  
this world40    #ah4 ,rabbi ,simon1 son 
of ,eleazar1 said1 8try not to pacify   
your neighbor in  the moment of his     
anger1 and do not console him while his 
dead lies before  him2 inquire not of   
him in the moment of his vowing1 nor    
desire to see him  in the time of his   
calamity40    #ai4 ,the younger ,samuel 
used to say1 8rejoice not when thine    
enemy falls1  and let not thy heart be  
glad when he stumbles1 lest the ,lord   
see it and  it be evil in ,his sight1   
and ,he turn ,his wrath from him40      
#bj4 ,elisha1 son of ,abuya1 said1 8he  
who teaches a child1 is like to one  who
 writes on clean paper2 but he who      
teaches old people1 is like to one  who 
writes on blotted paper40 ,rabbi ,jos1  
the son of ,judah1 of a village  near   
,babylon1 said1 8to what may he who     

learns the law from little  children be 
likened8 ,to one who eats unripe grapes 
and drinks new wine4  ,and to what may  
he who learns the law from old men be   
likened8 ,to one who  eats ripe grapes  
and drinks old wine40 ,rabbi ,meier     
said1 8look not at the  flask1 but that 
which is therein1 for there are new     
flasks full of old  wine1 and old flasks
 which have not even new wine in them40 
#ba4 ,rabbi ,eleazer ,hakapher said1    
8envy1 lust1 and ambition take men out  
of  the world40    #bb4 ,he used to say1
 8those who are born are doomed to die1 
the dead to  live1 and the quick to be  
judged1 to make us know1 understand1 and
 be  informed that ,he is ,god4 ,he is  
the ,former1 ,creator1 ,omniscient1     
,judge1  ,witness1 and ,claimant1 and   
,he will judge thee hereafter1 blessed  
be ,he2  for in ,his presence there is  
no unrighteousness1 forgetfulness1      
respect of  persons1 or acceptance of a 
bribe1 for everything is ,his4 ,know    
also that  everything is done according 

to the account1 and let not thine evil  
imagination persuade thee that the grave
 is a place of refuge for thee1  for    
against thy will wast thou formed1 and  
against thy will wast thou  born1 and   
against thy will dost thou live1 and    
against thy will shalt thou  die1 and   
against thy will must thou hereafter    
render an account and  receive judgment 
in the presence of the ,king of kings1  
the ,holy ,god1  blessed be ,he40       
,chapter ,v      #a4 ,with ten          
expressions7#did7 the world was created4
 8,but wherefore is this  taught1 since 
,god could have created it with one     
expression80 8,this is to  punish the   
wicked1 who destroy the world that was  
created with ten  expressions1 and to   
reward the righteous who establish the  
world created  with ten expressions40   
#b4 ,there were ten generations from    
,adam to ,noah1 to let us know that ,god
  is long-suffering1 as all those       
generations provoked him before he      
brought  the deluge upon them4 ,there   

were ten generations from ,noah to      
,abraham1 to  let us know that ,god is  
long-suffering1 as all those generations
 provoked  him1 until ,abraham our      
father came and took the reward of them 
all4    #c4 ,our father ,abraham was    
proved with ten trials1 and in all of   
them he  stood firm2 to let us know how 
great was the love of our father        
,abraham to  ,god4    #d4 ,ten miracles 
were wrought for our fathers in ,egypt1 
and ten at the ,red  ,sea4 ,ten plagues 
did the blessed ,god send on the        
,egyptians in ,egypt1 and  ten at the   
,red ,sea4 ,ten times did our fathers   
tempt the blessed ,god in the           
wilderness1 as is said1 8,and have      
tempted me now these ten times1 and have
  not hearkened to my voice407#die7     
#e4 ,ten miracles were wrought for our  
fathers in the holy temple--no woman    
miscarried from the scent of the flesh  
of the sacrifices2 nor did the  flesh of
 the sacrifices ever stink2 nor was a   
fly seen in the slaughter  house2 nor   

did legal uncleanness happen to the high
 priest on the day of  atonement2 nor   
did the rain extinguish the fire of the 
wood arranged on  the altar2 nor did the
 wind prevent the straight ascension of 
the pillar  of smoke2 nor was any defect
 found in the omer1 the two loaves1 and 
the  showbread2 and though the people   
stood close together1 yet when they     
worshipped there was room enough for    
all2 nor did a serpent or scorpion      
injure a person in ,jerusalem2 nor did a
 man say to his neighbor1 ,i have  not  
room to lodge in ,jerusalem4    #f4 ,ten
 things were created on the eve of the  
,sabbath in the twilight1 and  these are
 they--the mouth of the earth2 the mouth
 of the well2 the mouth of  the ass2 the
 rainbow2 the manna2 the rod of ,moses2 
the shameer27#dif7 the  letters2        
writing2 and the tables of stone4 ,and  
some say also the demons2  and the grave
 of our lawgiver ,moses2 and the ram of 
our father ,abraham2  and some say the  
tongs1 the model of the tongs4    #g4   

,seven things are to be met with in a   
rude person1 and seven in a wise  man4  
,the wise man will not speak before one 
who excels him in wisdom and  years2 nor
 will he interrupt his companion in his 
discourse2 nor is he in  haste to       
answer2 he inquires according to the    
subject1 and answers  according to the  
decision1 and he will answer the first  
proposition first1  and the last        
proposition last2 and what he has not   
heard he will  acknowledge he has not   
heard it2 and he confesses the truth4   
,but the  opposites of these are to be  
met with in a rude person4    #h4 ,seven
 kinds of punishment are brought on the 
world for seven important  sins2 for    
when a part of the people give tithes   
and the others do not1 a  scarcity and a
 dearth ensue1 so that some are filled  
and others suffer  hunger2 but when the 
whole agree not to give tithes1 a famine
 of dearth  and confusion ensues4 ,if   
they offer not up the 8cake107#dig7     
confusion and  fire ensue4 ,pestilence  

comes into the world for the commission 
of sins  said to be punished with death 
in the law1 but which are not recognized
 by  our judges2 and for not observing  
the law concerning the fruits of the    
,sabbatical year4 ,the sword enters the 
world on account of the delay of        
justice and its perversion2 and on      
account of those who explain the law    
contrary to its true sense4    #i4 ,evil
 beasts come into the world on account  
of false swearing1 and the  profanation 
of ,god's name4 ,captivity enters the   
world on account of  idolatry1          
immorality1 bloodshed1 and not suffering
 the land to rest on the  ,sabbatical   
year4 ,at four seasons the pestilence is
 prevalent--in the fourth  year1 the    
seventh1 and the end of the seventh1 and
 the end of the feast of  tabernacles in
 every year4 ,in the fourth year1 for   
not giving the poor's  tithe of the     
third year2 in the seventh1 for         
withholding the poor's tithe  of the    
sixth year2 and at the end of the       

seventh1 on account of the fruits  of   
the ,sabbatical year2 and at the end of 
the feast of tabernacles yearly1  on    
account of robbing the poor of the gifts
 due to them4    #aj4 ,there are four   
sorts of men3 ,he who says1 that which  
is mine is mine1  and that which is     
thine is thine1 is a passable custom1   
and some say this  was the custom of    
,sodom4 ,he who says1 what is thine is  
mine1 and what is  mine is thine1 is the
 custom of the ignorant4 ,he who says1  
what is mine is  thine1 and what is     
thine is also thine1 is the custom of   
the pious4 ,he who  says1 what is mine  
is mine1 and what is thine is mine1 is  
the custom of  the wicked4    #aa4      
,there are four sorts of passionate men3
 ,he who is easily provoked and  easily 
pacified loses more than he gains2 he   
whom it is difficult to  provoke and    
difficult to pacify gains more than he  
loses2 he whom it is  difficult to      
provoke and easy to pacify is pious2 but
 he who is easily  provoked and with    

difficulty pacified is wicked4    #ab4  
,there are four sorts of disciples3 ,he 
who is quick to hear and quick  to      
forget loses more than he gains2 he who 
is slow to hear and slow to  forget     
gains more than he loses2 he who is     
quick to hear and slow to  forget is    
wise2 he who is slow to hear and quick  
to forget has an evil  portion4    #ac4 
,there are four sorts in those who      
bestow charity3 ,he who is willing to   
give but does not wish that others      
should give1 has an envious eye toward  
others2 he who likes to see others give 
but will not give1 has an evil eye      
toward himself2 he who is willing to    
give and that others should also  give1 
acts piously2 he who will not give and  
likes not that others should  give1 acts
 wickedly4    #ad4 ,there are four sorts
 in those who go to college3 ,he who    
goes but does  not study1 has only the  
reward of going2 he who studies and does
 not go1  has the reward of action2 he  
who goes and studies1 is pious2 he who  

neither goes nor studies1 is wicked4    
#ae4 ,there are four sorts in those who 
sit before the ,sages3 ,those who act   
as a sponge1 a funnel1 a strainer1 and a
 sieve2 as a sponge which sucks up  all1
 as a funnel which receives at one end  
and lets out at the other1 as a         
strainer which lets the wine pass       
through1 but retains the lees1 and as a 
sieve which lets the bran pass through  
but retains the fine flour4    #af4     
,every affection that depends on some   
carnal cause1 if that cause  ceases the 
affection ceases1 but that which does   
not depend on such a  cause will never  
cease4 ,where do we meet with an        
affection dependent on a  carnal cause8 
,such was the love of ,ammon to ,tamar2 
but that which does not  depend on such 
a cause was the love of ,david and      
,jonathan4    #ag4 ,every dispute that  
is carried on for ,god's sake1 will in  
the end be  established2 but that which 
is not for ,god's sake1 will not be     
established4 8,what may be considered a 

dispute for ,god's sake80 8,such as  the
 disputes of ,hillel and ,shammai2 but  
that which was not for ,god's sake  was 
the contention of ,korah and all his    
company40    #ah4 ,he who by his conduct
 justifies the public1 no sin will be   
caused  through his means1 and whosoever
 causes the public to sin is not        
suffered  to repent4 ,moses acted justly
 and caused the public to obtain merit3 
the  merit of the public was attributed 
to him1 as is said1 8,he executed the   
justice of the ,lord and his judgments  
with ,israel407#dih7 ,jeroboam1 the son 
of ,nebat1 sinned1 and caused ,israel to
 sin3 the sin of the public was         
attributed to him1 as is said1 8,because
 of the sins of ,jeroboam1 who did  sin1
 and who made ,israel to sin407#dii7    
#ai4 ,he who possesses these three      
virtues is of the disciples of our      
father  ,abraham1 and he who is         
possessed of the three opposites is of  
the  disciples of the wicked ,balaam4   
,the disciples of our father ,abraham   

possess a benevolent eye1 a humble      
spirit1 and a contented mind4 ,the      
disciples of ,balaam have an evil eye1 a
 haughty spirit1 and a narrow mind4     
8,what is the difference between the    
disciples of our father ,abraham and    
the disciples of the wicked ,balaam80   
8,the disciples of our father ,abraham  
eat of the fruit of their good works in 
this world1 and inherit the future  one1
 for it is said1 #8,that ,i may cause   
those that love me to inherit           
substance1 and ,i will fill their       
treasures4'7#ejj7 ,but the disciples of 
the  wicked ,balaam inherit hell and    
descend to the pit of destruction1 as is
  said1 #8,but ,thou1 ,o ,god1 shalt    
bring them down into the pit of         
destruction2  bloody and deceitful men  
shall not live out half their days1 but 
,i will  trust in ,thee4' 07#eja7       
#bj4 ,judah1 son of ,tamai1 said1 8be   
bold as a leopard1 light as an eagle1   
swift as a roe1 and strong as a lion1 to
 do the will of ,thy ,father1 who is  in

 heaven40 ,he used to say1 8the impudent
 are for hell and the modest for        
paradise4 ,may it be acceptable in ,thy 
presence1 ,o ,lord our ,god6 that ,thy  
city may speedily be rebuilt in our     
days1 and let our portion be in ,thy    
law40    #ba4 ,he also said1 8at five   
years of age a child should study the   
,bible2 at  ten he should study the     
,mishna2 at thirteen he should observe  
the  precepts2 at fifteen he should     
study the ,gemara2 at eighteen he should
 get  married2 at twenty he should study
 the law2 at thirty he is arrived at    
full strength2 at forty he is arrived at
 understanding2 at fifty he is  able to 
give counsel2 at sixty he is accounted  
aged2 at seventy he is  hoary2 at eighty
 he may still be accounted strong2 at   
ninety he is only  fit for the          
pit27#ejb7 at #ajj he is as if already  
dead and forgotten from  the world40    
#bb4 ,the son of ,bagbag said1 8ponder  
the law again and again1 for all  things
 are in it2 contemplate it always1 and  

depart not from it1 for there  is       
nothing to be preferred to it40    #bc4 
,the son of ,haha said1 8the reward is  
proportioned to the labor40             
,chapter ,,vi      #a4 ,the ,sages      
studied in the language of the ,mishna2 
blessed be ,he who made  choice of them 
and their learning4 ,r4 ,meier said1 8he
 who is engaged in  the study of the law
 for its own sake merits many things1   
and not only so1  but the whole world is
 under the greatest obligation to him2  
he is called  a dear friend1 dear to    
,god and dear to mankind2 he rejoices   
,god and  rejoices ,his creatures4 ,it  
clothes him with meekness and the fear  
of ,god1  and directs him to become     
just1 pious1 righteous1 and faithful2 it
 removes  him from sin1 and brings him  
near to merit1 and the world is         
benefited by  his counsel1 sound wisdom1
 understanding1 and strength2 as is     
said1  #8,counsel is mine1 and sound    
wisdom2 ,i am understanding1 ,i have    
strength4'7#ejc7 ,it also bestows on him

 empire1 dominion1 and perception in    
judgment4 ,it reveals the secrets of the
 law to him1 and he shall be an         
increasing fountain1 and a never-failing
 river2 and it will cause him to  be    
modest1 slow to anger1 and ready to     
pardon an injury done to him2 and  it   
will magnify and exalt him above all    
things40    #b4 ,r4 ,joshua1 son of     
,levi1 said1 8every day a ,divine voice 
7bath kol7  proceeds from ,mount ,horeb1
 which proclaims and says1 #8,woe be to 
those who  contemn the law2 for whoever 
is not engaged in the study of the law  
may be  considered as excommunicate'2   
for it is said1 #8as a jewel of gold in 
a  swine's snout1 so is a fair woman    
which is without discretion'27#ejd7 and 
it is said1 #8,and the tables were the  
work of ,god1 and the writing was the   
writing of ,god1 graven upon the        
tables4'7#eje7 ,read not graven but     
freedom2  for who are counted free but  
those engaged in the study of the law1  
and  whoever is engaged in the study of 

the law is exalted2 as it is said1      
#8,and  from ,mattanah to ,nahaliel1 and
 from ,nahaliel to ,bamoth4' 07#ejf7    
#c4 ,he who learns from his companion   
one chapter1 sentence1 verse1 or        
expression1 ought to behave toward him  
with respect2 for thus we find by       
,david1 ,king of ,israel1 who having    
learned only two things from ,ahitophel1
  called him his teacher1 guide1 and    
acquaintance1 as is said1 8,but it was  
thou1 a man mine equal1 my guide1 and   
mine acquaintance407#ejg7 ,hence it  may
 be deduced that if ,david1 ,king of    
,israel1 who having learned only two    
things from ,ahitophel1 called him his  
8teacher1 guide1 and acquaintance10  how
 much more ought he who learns from his 
companion a single chapter1  sentence1  
verse1 or expression1 to show him the   
utmost respect8 ,and there  is no glory 
but the knowledge of the law2 as is     
said1 8,the wise shall  inherit         
glory027#ejh7 and the perfect shall     
inherit the good2 but nothing  is really

 good but the law1 as is said1 8,for ,i 
give you good doctrine1  forsake ye not 
my law407#eji7    #d4 ,thus is the law  
to be observed3 ,thou shalt eat bread   
and salt1 and  water by measure shalt   
thou drink2 on the earth shalt thou     
sleep1 and a  life of trouble shalt thou
 live2 and thou shalt labor in the study
 of the  law4 ,if thou doest thus1 thou 
shalt be happy1 and it shall be well    
with  thee2 thou shalt be happy in this 
world1 and it shall be well with thee in
  the world to come4    #e4 ,seek not   
grandeur for thyself1 neither covet more
 honor than thy  learning merits4 ,crave
 not after the tables of kings2 for thy 
table is  greater than their table1 and 
thy crown is greater than their crown2  
and  the ,master who employs thee is    
faithful to pay thee the reward of thy  
labor4    #f4 ,the law is more excellent
 than the priesthood and royalty2 for   
royalty  is acquired by thirty          
properties1 and the priesthood by       
twenty-four2 but  the law is acquired by

 forty-eight things1 and these are      
they--with study1  attention1 eloquence2
 an understanding heart1 an intelligent 
heart2 with  dread and meekness1 fear   
and joy2 with attendance on the ,sages1 
the  acuteness of companions1 and       
disputations of the disciples2 with     
sedateness1 the study of the ,bible1 and
 the ,mishna2 in purity1 in taking      
little sleep1 in using little discourse1
 in being little engaged in  traffic1 in
 taking little sport1 in enjoying little
 delight and little  worldly manners2 in
 being slow to anger1 in having a good  
heart1 in having  faith in the ,sages1  
and in bearing chastisements2 in being  
sensible of his  situation1 and         
rejoicing in his portion2 in being      
circumspect in his  language1 in not    
pretending to pre-eminence1 in sincerely
 loving ,god1 and  loving ,his          
creatures2 in loving admonition1 and    
that which is right2 in  avoiding honor1
 and in not priding himself on his      
acquired knowledge2 not  rejoicing in   

pronouncing sentence1 in bearing the    
burden equally with his  companion1 and 
inclining him to merit1 and confirming  
him in the truth and  in peace2 is      
sedate in his study1 inquires according 
to the subject1 and  answers according  
to the constitution2 is attentive to    
study1 and extends  it2 learns it with a
 view to the teaching of others1 and    
also with a view  to perform the        
precepts2 increases his teacher's       
knowledge1 and is  attentive to his     
instruction1 and reports everything in  
the name of the  person who said it2    
hence it is inferred that whoever       
reports anything in  the name of the    
person who said it1 procures redemption 
for the world1 as  is said1 8,and       
,esther certified the king thereof in   
,mordecai's name407#eaj7    #g4 ,great  
is the law1 which bestows life on the   
doers of it1 both in this  world and in 
the world to come2 as is said1 8,for    
they are life unto those  that find     
them1 and health to all their           

flesh407#eaa7 ,and it is said1 8,it     
shall be health to thy navel1 and marrow
 to thy bones407#eab7 ,and it is  said1 
8,she is a tree of life to them that lay
 hold upon her2 and happy is  everyone  
that retaineth her407#eac7 ,and it is   
said1 8,for they shall be an  ornament  
of grace unto thy head1 and chains about
 thy neck407#ead7 ,and it  is said1     
8,she shall give to thine head an       
ornament of grace2 a crown of  glory    
shall she deliver to thee407#eae7 ,and  
it is said1 8,length of days is  in her 
right hand1 and in her left hand riches 
and honor407#eaf7 ,and it is  said1     
8,for length of days and long life1 and 
peace shall they add to  thee407#eag7   
#h4 ,rabbi ,simeon1 son of ,judah1 in   
the name of ,rabbi ,simeon1 son of      
,jochai1  said1 8beauty1 strength1      
riches1 honor1 wisdom1 age1 hoariness1  
and many  children1 are suitable for the
 righteous1 and suitable for the world2 
as  is said1 #8,the hoary head is a     
crown of glory1 if it be found in the   

way of  righteousness4'7#eah7 ,and it is
 said1 #8,children's children are the   
crown of  old men1 and the glory of     
children are their fathers4'7#eai7 ,and 
it is  said1 #8,then the moon shall be  
confounded1 and the sun ashamed1 when   
the  ,lord of ,hosts shall reign on     
,mount ,zion1 and in ,jerusalem2 and    
before his  ancients gloriously4'       
07#ebj7    #i4 ,rabbi ,simeon1 son of   
,manasya1 said1 8those seven qualities  
which the  ,sages counted as proper for 
the righteous1 were all established in  
the  ,rabbi 7,judah7 and his children40 
,rabbi ,jos1 son of ,kishma1 said1 8,i  
was  once travelling along the road and 
met a certain person1 who saluted me    
with peace1 and ,i returned his         
salutation4 ,he then said to me1        
#8,rabbi1  whence art thou8' ,i answered
 him1 #8from a great city abounding in  
sages  and scribes3' said he to me1 #8if
 thou be willing to dwell with us in our
  city1 then will ,i give thee a        
thousand thousand golden dinars1 and    

precious stones and pearls4' ,to this ,i
 answered1 #8if thou wouldst give me    
all the silver and gold1 and precious   
stones and pearls in the world1 ,i      
would only dwell in a place where the   
law is studied2 because at the time  of 
man's departure from this world he is   
not accompanied either with  silver and 
gold1 and precious stones and pearls1   
but with the law and good  deeds alone1 
as is said1 8,when thou goest it shall  
lead thee3 when thou  sleepest it shall 
keep thee3 and when thou awakest it     
shall talk with  thee40 ' 07#eba7 8,when
 thou goest it shall lead thee10 that is
 in this  world4 8,when thou sleepest it
 shall keep thee10 in the grave2 8and   
when  thou awakest it shall talk with   
thee10 in the world to come4 ,and thus  
it  is written in the book of ,psalms by
 the hand of ,david1 ,king of ,israel1  
8,the law of thy mouth is better to me  
than thousands of gold and              
silver407#ebb7 ,and it is said1 8,the   
silver is mine1 and the gold is mine1   

saith the ,lord of ,hosts407#ebc7       
#aj4 ,five possessions hath the ,holy   
,one1 blessed be ,he1 obtained in this  
world1 and these are they--the law is   
one possession2 heaven and earth        
another2 ,abraham another2 ,israel      
another2 and the holy ,temple another4  
,now  whence is it to be proved that the
 law is one possession8 ,because it is  
written1 8,the ,,lord possessed me in   
the beginning of ,his way before ,his   
works of old407#ebd7 ,and whence is it  
proved that heaven and earth is  another
 possession8 ,because it is said1 8,thus
 saith the ,lord1 ,the heaven  is my    
throne and the earth is my footstool2   
where is the house that ye  build unto  
me8 and where is the place of my        
rest807#ebe7 ,and it is said1 8,o       
,lord1 how manifold are thy works6 in   
wisdom hast thou made them all2 the     
earth is full of thy riches407#ebf7     
,whence is it proved that ,abraham is   
one  possession8 ,because it is written1
 8,and he blessed him1 and said blessed 

be ,abraham of the most high ,god1      
possessor of heaven and earth407#ebg7   
,whence is it proved that ,israel is one
 possession8 ,because it is written1    
8,till thy people pass over1 ,o ,lord1  
till the people pass over1 which thou   
hast purchased407#ebh7 ,and it is said1 
8,but to the saints that are in the     
earth1 and to the excellent1 in whom is 
all my delight407#ebi7 ,whence can  it  
be proved that the holy temple is one   
possession8 ,because it is said1  8,the 
sanctuary1 ,o ,lord1 which thy hands    
have established407#ecj7 ,and it is     
said1 8,and he brought them to the      
border of his sanctuary1 even to this   
mountain which his right hand hath      
purchased407#eca7 ,everything which ,god
  created1 he created but for his glory2
 as is said1 8,everyone that is  called 
by my name2 for ,i have created him for 
my glory1 ,i have formed him2  yea1 ,i  
have made him407#ecb7 ,and the ,lord    
will reign forever and ever4 ,r4        
,chanina1 son of ,akasea1 said1 8the    

,holy ,one1 ,blessed be ,he1 wished to  
purify ,israel1 wherefore ,he magnified 
for them the ,law and the               
,commandments1 as is said1 #8,the ,lord 
is well pleased for his righteousness'  
sake2 he will magnify the law and make  
it honorable4' 07#ecc7          ,the    
,daily ,sacrifice          ,guarding the
 ,temple at ,night--,taking the ,ashes  
,off the      ,altar--,casting          
,lots--,opening the ,temple in the      
,morning--,arranging the      ,fire on  
the ,altar--,the                        
,wood-,kindling--,allotting             
,services--,examination      of the     
,daily                                  
,sacrifice--,slaughter-house--,sounds   
,heard at      ,jericho--,snuffing the  
,candlestick--,position of the ,lamb    
when      ,slain--,pouring ,out its     
,blood--,preparations for               
,burning--,order of      ,carrying the  
,members to the                         
,altar--,blessings--,cleansing the      
,vessels      of the ,holy ,place--,the 

,high ,priest on the ,altar--,music and 
,psalm-,singing4        ,chapter ,i     
#a4 ,the ,priests guarded the sanctuary 
in three places7#ecd7--;in the ,house   
,abtinas1 in the ,house ,nitzus1 and in 
the ,house ,moked4 ,the ,house ,abtinas 
and the ,house ,nitzus had upper        
chambers1 and the young priests guarded 
there4 ,the ,house ,moked was arched1   
and its large chamber was surrounded    
with stone divans1 and the elders of the
 ,house of the ,fathers slept there1    
with the keys of the court in their     
hands2 and the younger priests also     
slept there1 each with his cushion on   
the ground4 ,they did not sleep in  the 
holy garments1 but they undressed1 and  
folded them1 and put them under  their  
heads1 and they covered themselves with 
their own dresses4 ,if legal  defilement
 happened to one of them1 he went out1  
and proceeded in the  circuit that went 
under the ,temple1 and candles flamed on
 either side1  until he arrived in the  
house of baptism4 ,and the fire pile was

 there1 and  the place of the seat of   
honor2 and this was its honor1 when he  
found it  closed1 he knew that someone  
was there2 when he found it open he knew
 that  no one was there4 ,he descended  
and washed2 he came up and wiped        
himself1  and warmed himself before the 
fire pile4 ,he came and sat beside his  
brethren the priests1 till the doors    
were opened2 then he went out on his    
own way4    #b4 ,he who wished to take  
the ashes from the altar1 rose up early 
and  bathed before the ,captain of the  
,temple came4 ,and in what hour did the 
,captain come8 ,all times were not      
equal2 sometimes he came at cockcrow1 or
  near to it1 before or after it4 ,the  
,captain came1 and knocked for them1    
and they opened to him4 ,he said to     
them1 8let whoever is washed1 come1 and 
cast lots40 ,they cast lots1 and he     
gained who gained4    #c4 ,he took the  
key and opened the wicket door1 and     
entered from the ,house  ,moked to the  
court1 and the priests went after him   

with two lighted  torches in their      
hands4 ,and they divided themselves into
 two parties4  ,these went in the       
gallery eastward1 and those went in the 
gallery  westward4 ,they observed       
everything as they walked till they     
approached the  place of the            
pancake-makers4 ,they arrived4 ,both    
parties said1 peace6 all  peace6 ,the   
pancake-makers began to make pancakes4  
#d4 ,he who gained the lot to take the  
ashes from the altar1 took them2 and    
they said to him1 8be careful that thou 
touch not the vessels1 till thou  dost  
sanctify thy hands and thy feet from the
 laver40 ,and the ash dish was  placed  
in the corner between the ascent to the 
altar and the west of the  ascent4 ,no  
man entered with the priest1 and there  
was no candle in his  hand1 but he      
walked toward the light of the fire on  
the altar4 ,they did  not see him1 and  
they did not hear his voice1 till they  
heard the creaking  of the wheel1 which 
the son of ,kattin made for the laver1  

and they said1  8the time has come to   
sanctify his hands and feet from the    
laver40 ,he took  the silver ash dish1  
and he went up to the top of the altar1 
and he turned  the live coals on one    
side1 and he piled up those that were   
well burned  inward1 and he descended1  
and came on the pavement of the altar4  
,he turned  his face northward1 and went
 eastward of the ascent about ten       
cubits4 ,he  packed the coals on the    
pavement three hand-breadths distant    
from the  ascent1 at the place where    
they put the crops of the fowls1 and the
 ashes  of the inner altar1 and of the  
candlestick4        ,chapter ,,ii       
#a4 ,his brethren saw him come down1 and
 they came running to him4 ,they        
hastened and sanctified their hands and 
their feet from the laver4 ,they  took  
the brushes and the forks1 and went up  
to the top of the altar4 ,the  members  
and the cauls7#ece7 7of the sacrifices7 
which were not consumed  over night1    
they moved to the side of the altar4 ,if

 the sides could not  contain them1 they
 laid them out in a closet at the       
ascent4    #b4 ,they commenced to bring 
up the ashes to the top of the          
heap17#ecf7 and  the heap was on the    
middle of the altar4 ,sometimes there   
was on it about  #cjj cors27#ecg7 but in
 the holidays they did not clear away   
the ashes1  since they were an honor for
 the altar4 ,never was the priest lazy  
in  removing the ashes4    #c4 ,the     
priests began bringing up the fagots to 
arrange the fire of  preparation on the 
altar4 8,was1 then1 all wood allowed for
 preparation80  8,yes1 all wood was     
allowed for the fire of preparation1    
except that of the  olive and that of   
the vine4 ,but these they               
preferred--branches of the  fig-tree1 of
 the nut1 and of the pine40    #d4 ,the 
priests arranged the great fire of      
preparation eastward1 and then  made an 
opening eastward1 so that the heads of  
the inward fagots touched  the heap on  
the altar4 ,and there was a division    

between the fagots1 that  the priests   
might kindle the chips there4    #e4    
,the priest chose from the fagots the   
best figwood to arrange the second  fire
 of preparation for the incense opposite
 the western horn southward4  ,he       
prolonged it from the horn toward the   
north four cubits1 reckoning for  five  
seahs7#ech7 of live coals1 and on the   
,sabbath he reckoned for eight  seahs of
 live coals4 ,as they placed there the  
two cups of frankincense of  the        
showbread4 ,the members and cauls 7of   
the sacrifices7 which were not  consumed
 by the fire overnight1 were returned   
again by the priests to the  great fire 
of preparation4 ,and they kindled both  
the preparations with  fire2 and they   
came down1 and entered into the chamber 
of hewn stone47#eci7        ,chapter    
,,iii      #a4 ,the ,captain of the     
,temple said to the priests1 8come and  
cast lots40  8,who is to slaughter80    
8,who is to sprinkle80 8,who is to take 
the ashes  from the inner altar80 8,who 

is to take the ashes from the           
candlestick80  8,who is to bring up the 
members to the ascent1 the head and the 
right  foot1 and the two hind feet1 the 
chine1 and the left foot1 the breast1   
and  the throat1 and the two sides1 the 
inwards1 and the fine flour1 and the    
pancakes and the wine80 ,they cast lots1
 and he gained who gained4    #b4 ,the  
,captain said to them1 8go and see if   
the time for slaughter  approaches80 ,if
 it approached1 the watchman said1 8it  
brightens40 ,matthia1  son of ,samuel1  
said1 8is it light in the whole east1   
even to ,hebron80 and  he said1 8yes40  
#c4 ,he said to them1 8go and bring the 
lamb from the lamb-chamber40 ,the       
lamb-chamber was in the northwest corner
 of the court1 and there were four      
chambers there1 one the lamb-chamber1   
one the seal-chamber17#edj7 and one     
chamber for the burning materials1 and  
one chamber where they made  showbread4 
#d4 ,the priests entered the chamber for
 the vessels1 and they brought out      

ninety-three vessels of silver and gold4
 ,they made the daily sacrifice  drink  
in a golden cup4 ,even though he was    
examined the night before1 they         
examined him again by torch-light4      
#e4 ,he who gained the lot for the daily
 sacrifice1 led the lamb to the         
slaughter-house1 and those who gained   
the lots for the members1 went after    
him4 ,the slaughter-house was to the    
north of the altar1 and in it were      
eight dwarf pillars1 and beams of       
cedar-wood were fastened upon them1 and 
iron hooks were fastened in them4 ,and  
there were three rows of hooks to  each 
of them4 ,upon them the priests hung the
 sacrifices1 and skinned them1  near the
 marble tables between the pillars4     
#f4 ,those who gained the lot for the   
removal of the ashes from the inner     
altar1 and the ashes from the           
candlestick1 advanced with four vessels 
in  their hands1 a flagon7#eda7 and a   
cup7#edb7 and two keys4 ,the flagon     
resembled a great golden measure        

containing two cabs and a half4 ,and the
  cup resembled a great golden jug4 ,and
 the two keys to the sanctuary4 ,one    
key entered the lock up to the shoulder 
of the priest1 and one opened  quickly4 
#g4 ,the priest came to the wicket on   
the north1 and there were two wickets   
in the great gate1 one in the north and 
one in the south4 ,through that in  the 
south man never entered1 and ,ezekiel   
explains it4 8,then said the ,lord  unto
 me3 ,this gate shall be shut1 it shall 
not be opened1 and no man shall  enter  
in by it2 because the ,lord1 the ,god of
 ,israel1 hath entered in by  it1       
therefore it shall be shut407#edc7 ,he  
took the key and opened the  wicket2 he 
entered the chamber1 and he went from   
the chamber into the  sanctuary1 until  
he came to the great gate4 ,when he came
 to the great  gate1 he took down the   
bar and the bolts and opened it4 ,the   
slaughterer  did not slaughter till he  
heard the noise of the opening of the   
great  gate4    #h4 ,from ,jericho7#edd7

 people heard the opening of the great  
gate4 ,from  ,jericho they heard the    
noise of the shovel47#ede7 ,from        
,jericho they heard  the noise of the   
wooden wheel which the son of ,kattin   
made for the laver4  ,from ,jericho they
 heard the voice of ,gabini the herald4 
,from ,jericho they  heard the sound of 
the cornet4 ,from ,jericho they heard   
the sound of the  cymbal4 ,from ,jericho
 they heard the voice of the song4 ,from
 ,jericho they  heard the clang of the  
horn1 and some say even the voice of the
 ,high  ,priest at the time when he     
mentioned the ,name on the ,day of      
,atonement4  ,from ,jericho they smelled
 the odor of the preparation of incense4
 ,said ,r4  ,eleazar1 the son of        
,daglai1 8the family of ,aba had goats  
on the mountains  of ,mikvor17#edf7 and 
they used to sneeze from the odor of the
 preparation  of the incense40    #i4   
,the priest who gained the lot for      
removing the ashes from the inner  altar
 entered1 and took the flagon and laid  

it before him1 and he took  handfuls of 
ashes and filled them into the flagon1  
and at last he brushed  the remainder   
into it4 ,and he left it and went out   
7of the holy place74 ,he  who gained the
 lot for removing the snuff from the    
candlestick1 entered  and found the two 
eastern lights burning4 ,he snuffed the 
rest1 and left  these burning in their  
place4 ,if he found them extinguished1  
he snuffed  them1 and lighted them again
 from those still burning1 and afterward
 he  snuffed the rest4 ,and there was a 
stone before the candlestick1 and in it 
were three steps1 on which the priest   
stood and trimmed the lights4 ,and he   
placed the cup with the snuff on the    
second step1 and went out4              
,chapter ,,iv      #a4 ,the priests did 
not tie the four feet of the lamb       
together1 but they  bound its fore and  
hind feet4 ,he who gained the lot for   
carrying the  members1 held it2 and thus
 was it bound1 its head southward1 and  
its face  westward4 ,the slaughterer    

stood in the east with his face         
westward4 ,the  morning sacrifice was   
slaughtered at the northwestern corner  
on the second  ring4 ,the evening       
sacrifice was slaughtered at the        
northeastern corner on  the second ring4
 ,the slaughterer slaughtered1 and the  
receiver caught 7the  blood74 ,the      
priest came to the northeastern corner  
of the altar1 and he  sprinkled the     
blood northeast4 ,he came to the        
southwest1 and sprinkled the  blood     
southwest37#edg7 the remainder of the   
blood he poured out on the  southern    
altar-base4    #b4 ,the priest did not  
break its leg1 but he made a hole in the
 midst of  its side1 and by that it was 
hung up4 ,he skinned it downward till he
 came  to the breast4 ,when he came to  
the breast1 he cut off the head1 and    
gave  it to him who had gained 7its     
lot74 ,he cut off the two hind feet1 and
 gave  them to him who had gained them  
for his lot4 ,he finished the skinning2 
he  tore out the heart1 that the blood  

should come out4 ,he cut off the two    
fore feet1 and gave them to him who had 
gained them for his lot4 ,he came  to   
the right leg2 he cut it off1 and gave  
it to him who had gained it for  his    
lot4 ,he cleft the body1 and it became  
all open before him4 ,he took out  the  
caul1 and put it on the place of        
slaughter1 with the head on the top  of 
it4 ,he took out the intestines and gave
 them to him who had gained them  for   
his lot to cleanse them4 ,and the belly 
they cleansed in the house of  the      
washers1 as much as was needful4 ,and   
the intestines were cleansed  three     
times at least1 upon the marble tables  
between the pillars4    #c4 ,the priest 
took the knife and separated the lungs  
from the liver1 and  the finger of the  
liver from the liver1 but he did not    
remove it from its  place4 ,he made a   
hole in the breast1 and gave it to him  
who gained it for  his lot4 ,he came to 
the right side1 and he cut it downward  
to the  backbone1 but he did not touch  

the backbone1 till he came to the two   
tender ribs4 ,he cut it off and gave it 
to him who gained it for his lot1  with 
the liver hanging upon it4 ,he came to  
the neck1 and left the two side  bones  
on both sides4 ,he cut it off and gave  
it to him who had gained it  for his    
lot1 with the windpipe and the heart and
 the lungs hanging upon  it4 ,he came to
 the left side1 and left on it the two  
tender ribs1 above  and below1 and so he
 left it on the corresponding side4 ,it 
follows that he  left on the two sides1 
two and two ribs above1 and two and two 
ribs below4  ,he cut it off1 and gave it
 to him who gained it for his lot1 the  
backbone  with it1 and the spleen       
hanging upon it4 ,and it was large1 but 
the right  side is called large1 as the 
liver hangs upon it4 ,he came to the    
tail2 he  cut it off and gave it to him 
who gained it for his lot1 and the fat1 
and  the finger of the liver1 and the   
two kidneys with it4 ,he took the left  
hind leg1 and gave it to him who gained 

it for his lot4 ,it follows that  all   
the priests stood in one row with the   
members in their hands4 ,the  first     
priest with the head and hind foot1 the 
head in his right hand with  the nose   
toward his arm1 and the horns between   
his fingers1 and the place  of slaughter
 upward1 and the caul placed on it2 and 
the right hind foot in  his left hand   
with the skin outside4 ,the second      
priest stood with the two  fore legs1   
the right in his right hand1 and the    
left in his left hand1 and  the skin    
outside4 ,the third priest stood with   
the tail and the hind foot2  the tail in
 his right hand1 and the fat wrapped    
between his fingers1 and  the finger of 
the liver and the two kidneys with it2  
the left foot was in  his left hand with
 the skin outward4 ,the fourth priest   
stood with the  breast and the throat4  
,the breast was in his right hand1 and  
the throat in  his left1 and its side   
bones between his fingers4 ,the fifth   
priest stood  with the two sides1 the   

right side in his right hand1 and the   
left side in  his left hand1 and the    
skinny side outward4 ,the sixth priest  
stood with  the intestines placed in a  
pan1 and the legs over them4 ,the       
seventh priest  stood with the fine     
flour4 ,the eighth priest stood with the
 pancakes4 ,the  ninth priest stood with
 the wine4 ,they then proceeded and     
deposited the  members on the lower half
 of the ascent westward1 and they salted
 them1  and descended1 and came to the  
chamber of the hewn stone to read the   
8,hear107#edh7 etc4        ,chapter ,v  
#a4 ,the ,captain of the ,watch said1   
8give one blessing10 and the priests    
blessed and read the ten commandments1  
8,hear107#edi7 etc4 8,and it shall  come
 to pass if ye shall hearken107#eej7    
etc4 ,and 8,he spake107#eea7 etc4  ,they
 then gave the three blessings to the   
people1 8,truth and ,sureness10  and    
8the ,service10 and 8the ,blessing of   
the ,priests40 ,and on the ,sabbath     
they added one blessing for the outgoing

 ,temple-guard4    #b4 ,he said to them1
 8novices7#eeb7 to the incense1 come and
 cast lots40  ,they cast lots4 ,he      
gained who gained4 ,he said to them1    
8novices with old  men come and cast    
lots1 who shall bring up the members of 
the lamb from  the ascent to the altar40
 ,r4 ,eliezer1 the son of ,jacob1 said1 
8those  priests who brought the members 
to the ascent must also bring them to   
the  top of the altar40    #c4 ,he      
handed the priests over to the sextons4 
,they divested them of their  dresses1  
leaving them their breeches only1 and   
there were windows there1  and over them
 was written1 8used for                 
vestments407#eec7    #d4 ,he who gained 
the lot for the incense1 took the spoon2
 and the spoon  resembled a great       
measure of gold containing three cabs4  
,and the pan was  heaped full of        
incense2 and it had a covering like a   
kind of weight upon  it4    #e4 ,he who 
gained the lot for the censer1 took the 
silver censer1 and went  up to the top  

of the altar1 and he turned the live    
coals here and there1  and he put them  
into the censer4 ,he descended1 and     
poured them into a  censer of gold4     
,there was dispersed from them about a  
cab of live coals1  and he brushed them 
into the channel for refuse4 ,on the    
,sabbath he put  over them a cover4 ,and
 the cover was a great vessel containing
 a  letech47#eed7 ,and there were two   
chains to it1 one by which the priest   
drew  it down1 and one by which he held 
it from above1 that it should not be    
rolled about2 and it was useful for     
three purposes1 as a covering over the  
live coals1 and as a covering over the  
reptile on the ,sabbath1 and it was     
also used to carry down the ashes from  
the altar4    #f4 ,the priests arrived  
between the porch and the altar4 ,one of
 them took  the shovel17#eee7 and flung 
it between the porch and the altar4 ,no 
one  could hear the voice of his        
neighbor in ,jerusalem from the rattling
 of the  shovel4 ,and it was useful for 

three purposes3 when the priest heard   
its  rattle1 he knew that his brother   
priests were entering to worship1 and he
  came running2 and the ,levite1 when he
 heard its rattle1 knew that his        
brother ,levites were entering to chant1
 and he came running2 and the chief  of 
the ,delegates7#eef7 compelled the      
defiled men to stand in the eastern     
gate of the ,temple4        ,chapter    
,,vi      #a4 ,the priests began        
ascending the steps of the porch4 ,they 
who gained the  lot for the removal of  
ashes from the inner altar and from the 
candlestick1 proceeded in front4 ,he who
 gained the lot for the removal of      
ashes from the inner altar1 entered the 
,holy ,place1 and took the flagon1  and 
he bowed down and went out4 ,he who     
gained the lot for the removal of  snuff
 from the candlestick1 entered the ,holy
 ,place1 and found the two  eastern     
lamps burning2 he removed the snuff from
 the eastern one and left  the western  
one burning1 and from it he lighted the 

candlestick in the  evening4 ,if he     
found it extinguished1 he removed the   
snuff1 and lit it  from the altar of    
burnt offerings4 ,he took the cup from  
the second step1  and he bowed down1 and
 went out4    #b4 ,he who gained the lot
 for the censer1 gathered the live coals
 on the  top of the altar of incense2   
and he smoothed them with the bottom of 
the  censer1 and he bowed down1 and went
 out4    #c4 ,he who gained the lot for 
the incense1 took the pan from the cup1 
and  gave it to his friend or to his    
neighbor4 ,when the incense was         
dispersed  in it1 he supplied it to him 
in handfuls4 ,and he instructed him1 8be
  careful and do not begin too near     
yourself1 lest you be burned40 ,he      
smoothed it and went out4 ,the offerer  
could not offer the incense1 till  the  
,captain said to him1 8offer incense40  
,if the offerer were the high  priest1  
the captain said1 8,my ,lord1 ,high     
,priest1 offer the incense40 ,the       
people dispersed1 and he offered the    

incense1 and he bowed down and went  out
 from the ,holy ,place4        ,chapter 
,,vii      #a4 ,when the ,high ,priest  
entered to worship1 three priests had   
hold of him1  one on his right hand1 one
 on his left hand1 and one by the jewels
 on his  breast-plate4 ,and so soon as  
the ,captain of the ,temple heard the   
sound of  the footsteps of the ,high    
,priest as he proceeded on his way1 he  
lifted the  veil for him4 ,he entered   
the holy place1 bowed himself1 and went 
out4 ,and  his brethren the priests     
entered1 and bowed down1 and went out4  
#b4 ,the priests came and stood on the  
steps of the porch4 ,the first came  and
 stood to the south of his brother      
priests4 ,and they had five vessels  in 
their hands--the flagon in the hand of  
one1 and the cup in the hand of  one1   
and the censer in the hand of one1 and  
the pan in the hand of one1  and the    
spoon with its cover in the hand of one4
 ,they blessed the people  once4 ,in the
 city they said the service in three    

blessings1 but in the  sanctuary they   
said it in one blessing4 ,in the        
sanctuary they pronounced  the          
,name7#eeg7 as it is written1 but in the
 city they pronounced it by its         
substitute47#eeh7 ,in the city the      
priests raised their hands 7in blessing7
  opposite their shoulders1 but in the  
sanctuary they raised them above  their 
heads1 excepting the ,high ,priest1 who 
could not lift his hands above  the     
golden plate4 ,r4 ,judah said1 8even the
 ,high ,priest could lift his  hands    
above the golden plate1 as is said1     
#8,aaron lifted up his hand toward  the 
people and blessed them4' 07#eei7    #c4
 ,when the ,high ,priest desired to     
offer incense he went up on the ascent  
to the altar1 and the ,sagan            
7,suffragan7 was on his right4 ,when he 
reached  the half of the ascent1 the    
,sagan took him by his right hand and   
helped  him up4 ,the first 7priest7     
reached to him the head and hind foot of
 the  lamb1 and he laid his hand on     

them1 and then pushed them away4 ,the   
second  priest reached out to the first 
one the two fore-legs1 and he handed    
them  to the ,high ,priest1 and he laid 
his hands upon them1 and then pushed    
them  away2 the second priest was       
dismissed1 and he departed1 and so they 
reached out to him all the members of   
the lamb1 and he laid his hands upon    
them and pushed them away2 but when he  
desired1 he merely laid his hands  on   
them1 and others pushed them away4 ,he  
next came to make a circuit of  the     
altar4 8,from what place did he begin80 
8,from the southeastern corner1         
northeastern1 northwestern1             
southwestern40 ,they gave to him the    
wine for  libation4 ,the ,sagan stood by
 the corner of the altar with the       
banners in  his hand1 and two priests   
stood by the table of the fat with two  
silver  trumpets in their hands3 ,they  
sounded a blast1 they blew an alarm1 and
  again they sounded the trumpets4 ,they
 came and took their position beside    

the son of ,arza47#efj7 ,one stood on   
his right hand and one stood on his     
left4 ,the ,high ,priest bowed down to  
make the libation1 and the ,sagan waved 
the banners1 and the son of ,arza       
clanged the cymbals1 and the ,levites   
intoned the chant4 ,when they came to a 
full stop1 the trumpets sounded1  and   
the people bowed themselves4 ,at every  
full stop there was a blast1 and  at    
every blast there was bowing down4 ,this
 is the order of the daily  offering for
 the service of the ,house of our ,god4 
,may it be ,his will to  build it       
speedily in our days4 ,amen4    #d4 ,the
 chant which the ,levites intoned in the
 sanctuary on the first day  of the week
 was1 8,the earth is the ,lord's and the
 fulness thereof2 the  world1 and they  
that dwell therein407#efa7 ,on the      
second day they said1  8,great is the   
,lord1 and greatly to be praised1 in the
 city of our ,god1 in  the mountain of  
his holiness407#efb7 ,on the third day  
they said1 8,god  standeth in the       

congregation of the mighty3 ,he judgeth 
among the  gods407#efc7 ,on the fourth  
day they said1 8,o ,lord ,god1 to whom  
vengeance  belongeth2 ,o ,god1 to whom  
vengeance belongeth1 show               
thyself407#efd7 ,on the  fifth day they 
said1 8,sing aloud unto ,god our        
strength1 make a joyful  noise unto the 
,god of ,jacob407#efe7 ,on the sixth day
 they said1 8,the ,lord  reigneth1 he is
 clothed with majesty107#eff7 etc4 ,on  
the ,sabbath they said  the chant       
composed for the ,sabbath day1 the chant
 composed for the future1  for the day  
to come1 when all will be rest and      
repose for life  everlasting4           
,on ,measurements          ,priests and 
,levites ,guarding the ,temple--,officer
 of the                                 
,watch--,gates--,chambers--,keys--,manne
r of ,entering the                      
,house--,nicanor--,steps--,altar--,place
 of ,slaughter--,the ,laver--,the       
,porch--,the ,sanctuary--,repairing the 
,holy of                                

,holies--,measurements--,judging the    
,priesthood4        ,chapter ,i      #a4
 ,the priests guarded the sanctuary in  
three places1 in the ,house             
,abtinas17#efg7 in the ,house           
,nitzus17#efh7 and in the ,house        
,moked27#efi7 and  the ,levites in      
twenty-one places1 five at the five     
gates of the ,mountain  of the ,house1  
four at its four corners inside1 five at
 the five gates of  the ,court1 four at 
its four corners outside1 and one in the
 chamber of the  ,offering1 and one in  
the chamber of the ,vail1 and one behind
 the ,house of  ,atonement4    #b4 ,the 
,captain of the ,mountain of the ,house 
went round to every ,watch in           
succession with torches flaming before  
him1 and to every guard who did not     
stand forth1 the ,captain said1 8,peace 
be to thee40 ,if it appeared that he    
slept1 he beat him with his staff2 and  
he had permission to set fire to  his   
cushion47#egj7 ,and they said1 8what is 
the voice in the ,court80 8,it is  the  

voice of the ,levite being beaten1 and  
his garments burned1 because he  slept  
on his guard407#ega7 ,rabbi ,eliezer1   
the son of ,jacob1 said1 8once  they    
found the brother of my mother asleep1  
and they burned his cushion40    #c4    
,there were five gates to the ,mountain 
of the ,house1 two ,huldah gates in  the
 south which served for going in and    
out1 ,kipunus in the west served  for   
going in and out2 ,tadi7#egb7 in the    
north served for no 7ordinary7  purpose4
 ,upon the east gate was portrayed the  
city ,shushan4 ,through it one  could   
see the ,high ,priest who burned the    
heifer1 and all his assistants  going   
out to the ,mount of ,olives4    #d4 ,in
 the court were seven gates--three in   
the north1 and three in the  south1 and 
one in the east4 ,that in the south was 
called the gate of  ,flaming1 the second
 after it1 the gate of ,offering2 the   
third after it the  ,water-gate4 ,that  
in the east was called the gate         
,nicanor4 ,and this gate  had two       

chambers1 one on the right1 and one on  
the left2 one the chamber  of ,phineas1 
the vestment keeper1 and the other the  
chamber of the pancake  maker4    #e4   
,and at the gate ,nitzus on the north   
was a kind of cloister with a room      
built over it1 where the priests kept   
ward above1 and the ,levites below2  and
 it had a door into the ,chel47#egc7    
,second to it was the gate of the       
offering4 ,third the ,house ,moked4     
#f4 ,in the ,house ,moked were four     
chambers opening as small apartments    
into  a saloon--two in the ,holy place1 
and two in the ,unconsecrated place2 and
  pointed rails separated between the   
,holy and the ,unconsecrated4 ,and what 
was their use8 ,the southwest chamber   
was the chamber for offering4 ,the      
southeast was the chamber for the       
showbread4 ,in the northeast chamber the
  children of the ,asmoneans deposited  
the stones of the altar which the       
,greek ,kings had defiled47#egd7 ,in the
 northwest chamber they descended to    

the house of baptism4    #g4 ,to the    
,house ,moked were two doors2 one open  
to the ,chel1 and one open  to the      
court4 ,said ,rabbi ,judah1 8the one    
open to the court had a wicket1  through
 which they went in to sweep the court40
    #h4 ,the ,house ,moked was arched1  
and spacious1 and surrounded with stone 
divans1 and the elders of the ,courses  
slept there with the keys of the  court 
in their hands2 and also the young      
priests each with his pillow on  the    
ground4    #i4 ,and there was a place a 
cubit square with a tablet of marble1   
and to it  was fastened a ring1 and a   
chain upon which the keys were          
suspended4 ,when  the time approached   
for locking the gates1 the priest lifted
 up the tablet  by the ring1 and took   
the keys from the chain and locked      
inside1 and the  ,levites slept outside4
 ,when he had finished locking1 he      
returned the keys  to the chain1 and the
 tablet to its place1 laid his pillow   
over it1 and  fell asleep4 ,if sudden   

defilement happened1 he rose and went   
out in the  gallery that ran under the  
arch1 and candles flamed on either side1
 until  he came to the house of baptism4
 ,rabbi ,eleazar1 the son of ,jacob1    
says1  8in the gallery that went under  
the ,chel1 he passed out through ,tadi40
    ,,our ,,beauty ,,be ,,upon ,,thee   
,,in ,,three ,,places4        ,chapter  
,,ii      #a4 ,the ,mountain of the     
,house was #ejj cubits square4 ,the     
largest space was  on the south1 the    
second on the east1 the third on the    
north1 and the  least westward4 ,in the 
place largest in measurement was held   
most service4    #b4 ,all who entered   
the ,mountain of the ,house entered on  
the right-hand  side1 and went round1   
and passed out on the left3 except to   
whomsoever an  accident occurred1 he    
turned to the left4 8,why do you go to  
the left80 8,i  am in mourning40 8,he   
that dwelleth in this ,house comfort    
thee40 8,i am  excommunicate40 8,he that
 dwelleth in this ,house put in thy     

heart  7repentance71 and they shall     
receive thee40 ,the words of ,rabbi     
,meier4 ,to  him said ,rabbi ,jos1 8thou
 hast acted as though they had          
transgressed  against him in judgment2  
but1 #8may ,he that dwelleth in this    
,house put it  in thy heart that thou   
hearken to the words of thy neighbors1  
and they  shall receive thee4' 0    #c4 
,inside of the 7,mountain of the ,house7
 was a reticulated wall1 ten            
hand-breadths high2 and in it were      
thirteen breaches1 broken down by the   
,greek kings4 ,the 7,jews7 restored1 and
 fenced them1 and decreed before them   
thirteen acts of obeisance4 ,inside of  
it was the ,chel1 ten cubits broad1  and
 twelve steps were there4 ,the height of
 each step was half a cubit1 and  the   
breadth half a cubit4 ,all the steps    
there were in height half a cubit1  and 
in breadth half a cubit1 except those of
 the porch4 ,all the doors  there were  
in height twenty cubits1 and in breadth 
ten cubits1 except that  of the porch4  

,all the gateways there had doors1      
except that of the porch4  ,all the     
gates there had lintels1 except ,tadi2  
there two stones inclined  one upon the 
other4 ,all the gates there were        
transformed into gold1 except  the gate 
,nicanor17#ege7 because to it happened a
 wonder1 though some said  8because its 
brass glittered like gold40    #d4 ,and 
all the walls there were high1 except   
the eastern wall1 that the  priest who  
burned the heifer1 might stand on the   
top of the ,mount of  ,olives1 and look 
straight into the door of the ,sanctuary
 when he sprinkled  the blood4    #e4   
,the ,court of the women was #ace cubits
 in length1 by #ace in breadth4 ,and  in
 its four corners were four chambers1   
each forty cubits square1 and they  had 
no roofs2 and so they will be in future1
 as is said1 8,then he brought  me forth
 into the utter court1 and caused me to 
pass by the four corners  of the court2 
and1 behold1 in every corner of the     
court there was a  court407#egf7 ,in the

 four corners of the court there were   
courts smoking1  yet not smoking1 since 
they were roofless4 ,and what was their 
use8 ,the  southeast one was the chamber
 of the ,nazarites1 for there the       
,nazarites  cooked their                
peace-offerings1 and polled their hair1 
and cast it under the  pot4 ,the        
northeast was the chamber for the wood1 
and there the priests  with blemishes   
gathered out the worm-eaten wood4 ,and  
every stick in which  a worm was found1 
was unlawful for the altar4 ,the        
northwest was the  chamber for the      
lepers4 ,the southwest8 ,rabbi ,eleazar1
 the son of ,jacob1  said1 8,i forget   
for what it served40 ,abashaul said1    
8there they put wine1  and oil40 ,it was
 called the chamber of the house of oil4
 ,and it was open  at first and         
surrounded with lattice-work1 that the  
women might see from  above and the men 
from beneath1 lest they should be mixed4
 ,and fifteen  steps corresponding to   
the fifteen steps in the ,psalms1       

ascended from it  to the court of       
,israel2 upon them the ,levites chanted4
 ,they were not  angular1 but deflected 
like the half of a round                
threshing-floor4    #f4 ,and under the  
court of ,israel were chambers open to  
the court of the  women4 ,there the     
,levites deposited their harps1 and     
psalteries1 and  cymbals1 and all       
instruments of music4 ,the court of     
,israel was #ace cubits  long1 and      
eleven broad2 and likewise the court of 
the priests was #ace  cubits long1 and  
eleven broad4 ,and pointed rails        
separated the court of  ,israel from the
 court of the priests4 ,rabbi ,eleazar1 
the son of ,jacob1  said1 8there was a  
step a cubit high1 and a dais placed    
over it4 ,and in it  were three steps   
each half a cubit in height40 ,we find  
that the priests'  court was two and a  
half cubits higher than the court of    
,israel4 ,the whole  court was #ahg     
cubits in length1 and #ace cubits in    
breadth1 and the  thirteen places for   

bowing were there4 ,abajose1 the son of 
,chanan1 said1  8in front of the        
thirteen gates40 ,in the south near to  
the west were the  upper gate1 the gate 
of flaming1 the gate of the first-born1 
the water  gate4 ,and why is it called  
the water gate8 ,because through it they
 bring  bottles of water for pouring out
 during the feast of ,tabernacles4      
,rabbi  ,eleazar1 the son of ,jacob1    
said1 8through it the water returned    
out1 and  in future it will issue from  
under the threshold of the house40 ,and 
there  were opposite to them in the     
north1 near to the west1 the gate of    
,jochania1 the gate of the offering1 the
 gate of the women1 the gate of  music4 
,and 8why was it called the gate of     
,jochania80 8,because through it        
,jochania went out in his captivity40   
,in the east was the gate ,nicanor1 and 
in it were two wickets1 one on the      
right1 and one on the left1 and two in  
the west which were nameless4    ,,our  
,,beauty ,,be ,,upon ,,thee1 ,o         

,,mountain ,,of ,,the ,,house4          
,chapter ,,iii      #a4 ,the altar was  
thirty-two cubits square4 ,it ascended a
 cubit and receded  a cubit4 ,this was  
the foundation4 ,it remains thirty      
cubits square4 ,it  ascended five       
cubits1 and receded one cubit4 ,this is 
the circumference4 ,it  remains         
twenty-eight cubits square4 ,the place  
for the horns was a cubit on  each side4
 ,it remains twenty-six cubits square4  
,the place of the path for  the feet of 
the priests was a cubit on each side4   
,the hearth remains  twenty-four cubits 
square4 ,rabbi ,jos said1 8at first it  
was only  twenty-eight cubits square40  
,it receded and ascended until the      
hearth  remained twenty cubits square2  
but when the children of the captivity  
came  up1 they added to it four cubits  
on the north1 and four cubits on the    
west1 like a gamma it is said2 and the  
altar was twelve cubits long by  twelve 
broad1 being a square4 ,one might say it
 was only 8a square of  twelve107#egg7  

as is said4 ,upon its four sides we     
learn that it measured  from the middle 
twelve cubits to every side4 ,and a line
 of red paint  girdled it in the midst  
to separate the blood sprinkled above   
from the  blood sprinkled below4 ,and   
the foundation was a perfect walk along 
on the  north side2 and all along on the
 west1 but it wanted in the south one   
cubit1 and in the east one cubit47#egh7 
#b4 ,and in the southwestern corner were
 two holes as two thin nostrils1  that  
the blood poured upon the western and   
southern foundation should run  into    
them2 and it commingled in a canal and  
flowed out into the ,kidron4    #c4     
,below in the plaster in the same corner
 there was a place a cubit  square1 with
 a marble tablet1 and a ring fastened in
 it4 ,through it they  descended to the 
sewer and cleansed it4 ,and there was a 
sloping  ascent7#egi7 to the south of   
the altar1 thirty-two cubits long by    
sixteen  broad4 ,in its western side was
 a closet1 where they put the birds     

unmeet  for the sin-offering4    #d4    
,either the stones of the sloping       
ascent1 or the stones of the altar  were
 from the valley of ,bethcerem47#ehj7   
,and they digged deeper than virgin     
soil1 and brought from thence perfect   
stones over which iron7#eha7 was not    
waved4 ,for the iron defiles by         
touching4 ,and a scratch defiles        
everything4  ,in any of them a scratch  
defiled1 but the others were lawful4    
,and they  whitewashed them twice in the
 year2 once at the passover1 and once at
 the  feast of ,tabernacles4 ,and the   
,sanctuary 7was whitewashed7 once at the
  passover4 ,the ,rabbi said1 8every    
,friday evening they whitewashed them   
with  a mop on account of the blood40   
,they did not plaster it with an iron   
trowel1 8mayhap it will touch and       
defile40 ,since iron is made to shorten 
the days of man1 and the altar is made  
to lengthen the days of man1 it is  not 
lawful1 that what shortens should be    
waved over what lengthens4    #e4 ,and  

there were rings to the northern side of
 the altar1 six rows of  four each3     
though some say four rows of six each4  
,upon them the priests  slaughtered the 
holy beasts4 ,the slaughter-house was at
 the north side of  the altar4 ,and in  
it were eight dwarf pillars with a beam 
of cedar-wood  over them4 ,and in them  
were fastened iron hooks--three rows to 
each pillar4  ,upon them they hung up   
7the bodies71 and skinned them upon     
marble tables  between the pillars4     
#f4 ,the laver was between the porch and
 the altar1 but inclined more to the    
south4 ,between the porch and the altar 
were twenty-two cubits1 and there  were 
twelve steps4 ,the height of each step  
was half a cubit1 and its  breadth a    
cubit--a cubit--a cubit--a landing three
 cubits--a cubit--a cubit and  a landing
 three cubits4 ,and the upper one a     
cubit--a cubit1 and the landing  four   
cubits4 ,rabbi ,jehudah said1 8the upper
 one a cubit--a cubit1 and the  landing 
five cubits40    #g4 ,the doorway of the

 porch was forty cubits high1 and twenty
 broad4 ,over  it were five carved oak  
beams4 ,the lower one extended beyond   
the doorway a  cubit on either side4    
,the one over it extended a cubit on    
either side4 ,it  follows that the      
uppermost was thirty cubits2 and between
 each one there  was a row of stones4   
#h4 ,and stone buttresses were joined   
from the wall of the sanctuary to the   
wall of the porch1 lest it should bulge4
 ,and in the roof of the porch were     
fastened golden chains1 upon which the  
young priests climbed up1 and saw  the  
crowns4 ,as it is said1 8,and the crowns
 shall be to ,helem1 and to  ,tobijah1  
and to ,jedaiah1 and to ,hen1 the son of
 ,zephaniah1 for a memorial  in the     
temple of the ,lord407#ehb7 ,and over   
the doorway of the sanctuary was  a     
golden vine supported upon the          
buttresses4 ,everyone who vowed a leaf1 
or  a berry1 or a cluster1 he brought it
 and hung it upon it4 ,said ,rabbi      
,eleazar1 the son of ,zadok1 8it is a   

fact1 and there were numbered #cjj      
priests to keep it bright40    ,,our    
,,beauty ,,be ,,upon ,,thee1 ,o ,,altar4
        ,chapter ,,iv      #a4 ,the     
doorway of the ,sanctuary7#ehc7 was     
twenty cubits in height1 and ten  in    
breadth4 ,and it had four doors1 two    
within and two without1 as is said1     
8,two doors to the temple and the holy  
place407#ehd7 ,the outside 7doors7      
opened into the doorway to cover the    
thickness of the wall1 and the inside   
doors opened into the ,sanctuary to     
cover 7the space7 behind the doors1     
because the whole house was overlaid    
with gold excepting behind the doors4   
,rabbi ,judah said1 8they stood in the  
middle of the doorway1 and like a  pivot
 these folded behind them two cubits and
 a half2 and those two cubits  and a    
half1 half a cubit and a jamb on this   
side1 and half a cubit and a  jamb on   
the other side40 ,it is said1 8two doors
 to two doors folding back1  two leaves 
to one door and two leaves to the       

other407#ehe7    #b4 ,and the great gate
 had two wickets1 one in the north1 and 
one in the  south4 ,through the one in  
the south no man ever entered4 ,and with
 regard  to it ,ezekiel declared1 as is 
said1 8,the ,lord said unto me2 this    
gate  shall be shut1 it shall not be    
opened1 and no man shall enter in by it2
  because the ,lord1 the ,god of        
,israel1 hath entered in by it1         
therefore it  shall be shut407#ehf7 ,the
 priest took the key1 and opened the    
wicket1 and  went into the little       
chamber1 and from the chamber to the    
,sanctuary4 ,rabbi  ,judah said1 8he    
went in the thickness of the wall1 until
 he found himself  standing between the 
two gates1 and he opened the outside    
gates from  inside1 and the inside from 
outside40    #c4 ,and there were        
thirty-eight little chambers1 fifteen in
 the north1  fifteen in the south1 and  
eight in the west4 ,the northern and    
southern  ones were 7placed7 five over  
five1 and five over them2 and in the    

west  three over three1 and two over    
them4 ,to each were three doors3 one to 
the  little chamber on the right1 one to
 the little chamber on the left1 and    
one to the little chamber over it4 ,and 
in the northeastern corner were  five   
gates3 one to the little chamber on the 
right1 and one to the little  chamber   
over1 and one to the gallery1 and one to
 the wicket1 and one to  the ,sanctuary4
    #d4 ,the lowest row was five cubits1
 and the roofing six cubits1 and the    
middle row six1 and the roofing seven1  
and the upper was seven1 as is  said1   
8the nethermost chamber was five cubits 
broad1 and the middle six  cubits broad1
 and the third seven cubits             
broad407#ehg7    #e4 ,and a gallery     
ascended from the northeastern corner to
 the southwestern  corner4 ,through it  
they went up to the roofs of the little 
chambers4 ,one  went up in the gallery  
with his face to the west4 ,so he       
proceeded all  along the northern side1 
till he reached the west4 ,on reaching  

the west1  he turned his face southward1
 going along the west side1 till he     
reached  the south4 ,on reaching the    
south1 with his face to the east1 he    
went along  the south side till he      
arrived at the door of the upper story1 
because the  door of the upper story    
opened in the south side4 ,and at the   
door of the  upper story were two cedar 
beams4 ,by them they went up to the roof
 of the  upper story1 and on its summit 
rails separated between the ,holy and   
the  ,holy of ,holies4 ,and in the      
attic1 trap-doors opened to the ,holy of
 ,holies4  ,through them they let down  
the workmen in boxes1 lest they should  
feast  their eyes in the ,holy of       
,holies4    #f4 ,the ,sanctuary was a   
square of #ajj cubits1 and its height   
#ajj4 ,the  foundation six cubits1 and  
the height 7of the wall7 forty cubits1  
and the  string course7#ehh7 one cubit1 
and the rain channel two cubits1 and the
  beams one cubit1 and the covering     
plaster one cubit2 and the height of the

  upper story was forty cubits1 and the 
string course one cubit1 and the  rain  
channel two cubits1 and the beams one   
cubit1 and the covering plaster  one    
cubit1 and the battlement three cubits1 
and the scarecrow one cubit4  ,rabbi    
,judah said1 8the scarecrow was not     
counted in the measurement2 but  the    
battlement was four cubits40    #g4     
,from east to west there were #ajj      
cubits1 the wall of the porch five1  and
 the porch eleven1 and the wall of the  
,sanctuary six1 and the interior  forty1
 and the partition space 7between the   
,vails7 one1 and the ,holy of  ,holies  
twenty cubits4 ,the wall of the         
,sanctuary was six1 and the little      
chamber six1 and the wall of the little 
chamber five4 ,from north to south      
there were seventy 7cubits74 ,the wall  
of the gallery five1 the gallery  three1
 the wall of the little chamber five1   
the little chamber six1 the  wall of the
 ,sanctuary six1 its interior twenty1   
the wall of the ,sanctuary  six1 the    

little chamber six1 the wall of the     
little chamber five1 the  place of the  
descent of the water three1 and the wall
 five cubits4 ,the  porch was extended  
beyond it fifteen cubits in the north1  
and fifteen in  the south2 and this     
space was called1 8the house of the     
instruments of  slaughter10 because the 
knives were there deposited4 ,and the   
,sanctuary was  narrow behind and broad 
in the front1 and it was like a lion1 as
 is said1  8,ho6 ,ariel1 the city where 
,david dwelt17#ehi7 as a lion is narrow 
behind  and broad in front1 so the      
,sanctuary is narrow behind and broad in
 front40    ,,our ,,beauty ,,be ,,upon  
,,thee1 ,,door ,,of ,,the ,,sanctuary4  
,chapter ,v      #a4 ,the length of the 
whole court7#eij7 was #ahg cubits4 ,the 
breadth #ace4  ,from east to west #ahg4 
,the place for the tread of the feet of 
,israel was  eleven cubits4 ,the place  
for the tread of the priests eleven     
cubits4 ,the  altar thirty-two4 ,between
 the porch and the altar twenty-two     

cubits4 ,the  temple #ajj cubits2 and   
eleven cubits behind the ,house of      
,atonement4    #b4 ,from north to south 
there were #ace cubits4 ,from the       
sloping ascent to  the altar sixty-two4 
,from the altar to the rings eight      
cubits4 ,the space  for the rings       
twenty-four4 ,from the rings to the     
tables four4 ,from the  tables to the   
pillars four4 ,from the pillars to the  
wall of the court  eight cubits4 ,and   
the remainder lay between the sloping   
ascent and the  wall and the place of   
the pillars4    #c4 ,in the court were  
six chambers1 three in the north1 and   
three in the  south4 ,in the north1 the 
chamber of salt1 the chamber of parva1  
the  chamber of washers4 ,in the chamber
 of salt they added salt to the         
offerings4 ,in the chamber of parva they
 salted the skins of the offerings2  and
 upon its roof was the house of baptism 
for the ,high ,priest on the day  of    
atonement4 ,in the chamber of washers   
they cleansed the inwards of the        

offerings2 and from thence a gallery    
extended up to the top of the house  of 
parva4    #d4 ,in the south were the    
chamber of wood1 the chamber of the     
captivity1  and the chamber of hewn     
stone4 ,the chamber of wood1 said ,rabbi
 ,eleazar1  the son of ,jacob1 8,i      
forget for what it served40 ,abashaul   
said1 8the  chamber of the ,high ,priest
 was behind them both1 and the roof of  
the three  chambers was even4 ,in the   
chamber of the captivity was sunk the   
well with  the wheel attached to it1 and
 from thence water was supplied to the  
whole  court4 ,in the chamber of ,hewn  
,stone the great ,sanhedrin of ,israel  
sat1 and  judged the priesthood1 and the
 priest in whom defilement was          
discovered1  clothed in black1 and      
vailed in black1 went out and departed2 
and when no  defilement was found in    
him1 clothed in white1 and vailed in    
white1 he  went in and served with his  
brethren the priests4 ,and they made a  
feast-day1 because no defilement was    

found in the seed of ,aaron the         
,priest1 and thus they said1 #8,blessed 
be the ,place4 ,blessed be ,he1 since no
  defilement is found in the seed of    
,aaron4 ,and blessed be ,he who has     
chosen  ,aaron and his sons to stand and
 minister7#eia7 before the ,lord in the 
,house  of the ,holy of ,holies4' 0     
,,our ,,beauty ,,be ,,upon ,,thee1      
,,whole ,,court2  ,,and ,,completion    
,,to ,,thee1 ,,tract  ,,measurements4   
,the ,tabernacle                        
,heave-offerings--,dimensions of the    
,tabernacle--,boards--,bars--,rings of  
,gold--,overlaying with ,gold--,pipes of
                                        
,gold--,curtains--,threads--,coupling--,
taches--,sockets--,vail--,holy of       
,holies--,holy ,place--,sacred          
,vessels--,cunning                      
,work--,court--,bars--,pins--,hangings--
,the ,ark--,the ,tables of the ,law both
      ,whole and ,broken--,the          
,staves--,the ,table of ,showbread--,the
      ,candlestick--,indefinite         

,expressions--,the ,altar of            
,incense--,the ,altar      of           
,burnt-offerings--,the ,line for the    
,sprinkling of ,blood--,the             
,laver--,guards--,encampment--,standards
--,preparations--,blowing the           
,trumpet--,the ,march--,signs for       
,encamping--,the ,pillar of ,cloud--,the
      ,shechinah4        ,chapter ,i    
,rabbi ,judah the ,holy1 said1 there    
were ten heave-offerings1 the           
heave-offering of the ,lord1 and the    
heave-offering of the tithes1 of the    
dough1 and of the first-fruits2 and the 
heave-offering of the ,nazarite1  and   
the heave-offering of thanksgiving1 and 
the heave-offering of the  land1 and the
 heave-offering of ,israelites dwelling 
in ,midian1 and the  heave-offering of  
the shekels1 and the heave-offering of  
the tabernacle4  ,the heave-offering of 
the ,lord1 and the heave-offering of the
 tithes1 and  of the dough1 and of the  
first-fruits1 and the heave-offering of 
the  ,nazarite1 and the heave-offering  

of thanksgiving1 were for the priests4  
,the heave-offering of the land was for 
the priests1 the ,levites1 and the      
,nethinim17#eib7 and the ,sanctuary and 
,jerusalem4 ,the heave-offering of      
,midian was for ,eleazar the priest1 the
 heave-offering of shekels was for  the 
sockets of the tabernacle1 the          
heave-offering of the tabernacle        
furnished the material of the           
tabernacle1 and the oil for lighting1   
and  the sweet incense1 and the garments
 of the priests1 and the garments of    
the ,high ,priest4 ,the length of the   
tabernacle was thirty cubits1 and its   
breadth was ten cubits1 and its height  
was ten cubits4 ,rabbi ,jos said1  8its 
length was thirty-one cubits40 8,how was
 the tabernacle set up80  8,forty       
sockets of silver were placed on the    
north1 and forty sockets of  silver on  
the south1 and sixteen on the west1 and 
four on the east4 ,these  are #ajj      
sockets4 ,as is said17#eic7 #8,an       
hundred sockets of the hundred  talents1

 a talent for a socket4' 0 8,how were   
the boards set up80 8,twenty  boards    
were placed on the north1 and twenty    
boards on the south1 and eight  on the  
west4 ,on the east there was no board1  
but there were four pillars  of         
shittim-wood4 ,upon them the vail was   
hung4 ,as is said17#eid7 #8thou shalt   
make a vail1' etc41 #8and thou shalt    
hang it upon four pillars of            
shittim-wood1 overlaid with gold1' etc41
 and #8thou shalt hang up the vail      
under the taches4' 0 ,and the sockets   
were made with holes1 and these were    
cut out in the boards below1 a quarter  
from one side and a quarter from  the   
other side1 and there was cut out half  
of it in the middle1 and it  made two   
pins like two supports1 and they entered
 into two sockets1 as is  said1 8two    
sockets under one board for its two     
tenons407#eie7 ,the pins  extended from 
the boards two and two1 to every one    
which was inserted1 the  positive into  
the negative1 as it is said17#eif7 8,set

 in order one against  the other40 ,the 
words of ,rabbi ,nehemiah1 when ,rabbi  
,nehemiah said1 8there  is no meaning in
 saying1 #8set in order4' 0 8,and what  
is meant by set in  order80 8,it is     
meant that there should be made for them
 rungs like an  ,egyptian ladder40      
,there was cut out from the board above 
a finger-breadth  from one side1 and a  
finger-breadth from the other side1 and 
they were put  into the golden ring1    
that they should not separate one from  
the other1 as  is said1 8,and they shall
 be coupled together beneath1 and they  
shall be  coupled together above the    
head of it unto one ring407#eig7 ,there 
is no  meaning in saying1 8unto one     
ring10 and what is meant by saying1     
8unto one  ring80 8,the place where the 
bar was put in1 and every board had in  
it two  rings of gold1 one above1 and   
one below2 in them were put in the      
bars40  ,and there were two upper bars1 
and two lower 7bars7 on the south side2 
the  length of each of them was fifteen 

cubits4 ,it follows that two were in    
length thirty cubits against twenty     
boards1 and the middle 7bar7 was in     
length thirty cubits against twenty     
boards1 which was inserted in the       
middle of the boards from east to west1 
as is said1 8,and the middle bar in  the
 midst of the boards shall reach from   
end to end407#eih7 ,as the boards  were 
made in the south1 so the boards were   
made in the north1 but in the  west they
 were not so2 but the length of the     
upper bar and the lower one  was six    
cubits against four boards1 and the     
middle 7bar71 twelve cubits  against    
eight boards4 ,and the boards1 and the  
bars1 and the pillars1 and  the sockets1
 the place of the thickness of the      
boards were overlaid with  gold1 as is  
said1 8,and the boards thou shalt       
overlay with gold407#eii7 8,the  places 
for the bars10 there is no meaning in   
saying1 8places for the  bars02 and what
 is the meaning of saying1 8places for  
the bars08 8,the  place where the bar   

entered the boards40 8,and the bars     
themselves shall be  overlaid with      
gold407#fjj7 8,how was it done80 8,two  
pipes of gold were  introduced--the     
length of each of them was a cubit and a
 half2 and they  were put into the hole 
of the board1 the place where the bars  
were put  in40        ,chapter ,,ii     
8,how was the tabernacle covered80      
8,there were provided ten curtains of   
blue1 of purple1 and scarlet1 and       
fine-twined linen40 ,as is said1        
8,moreover1 thou shalt make the         
tabernacle 7with7 ten curtains of       
fine-twined linen1 and blue1 and purple1
 and scarlet407#fja7 8,their threads    
were doubled thirty-two times10 the     
words of ,rabbi ,nehemiah1 when ,r4     
,nehemiah said1 8thread10 i4e41 one     
doubled in two1 8twined10 i4e41 to      
four1 8fine-twined10 i4e41 to eight4 ,it
 follows that their threads were        
doubled thirty-two times4 ,but the      
,sages say1 8thread10 i4e41 one doubled 
in two1 8twined10 i4e41 to three1       

8fine-twined10 i4e41 to six4 ,it        
follows that their threads were doubled 
twenty-four times4 ,they were  coupled  
in two vails1 one of five1 and one of   
five47#fjb7 ,as is said1 8the  five     
curtains shall be coupled together one  
to another3 and 7other7 five  curtains  
7shall be7 coupled one to another10 and 
they were coupled with  loops of blue1  
as is said17#fjc7 8,and thou shalt make 
loops of blue upon  the edge of the one 
curtain from the selvedge in the        
coupling2 and  likewise shalt thou make 
in the uttermost edge of 7another7      
curtain1 in  the coupling of the        
second40 ,and they were coupled to fifty
 taches of  gold1 as is said17#fjd7     
8,and thou shalt make fifty taches of   
gold1 and  couple the curtains together 
with the taches2 and it shall be one    
tabernacle40 ,and the taches appeared in
 the tabernacle as stars in the         
firmament4 ,the length of the curtains  
was twenty-eight cubits1 as is          
said17#fje7 8the length of one curtain  

7shall be7 eight and twenty cubits40    
,take from them ten cubits for the      
breadth of the tabernacle1 there will   
remain nine cubits from the one side1   
and nine cubits from the other side4    
,they hung down and covered the boards  
till they reached the sockets4 ,this    
teaches that the sockets were one cubit 
high4 ,and the breadth of the  curtains 
was forty cubits4 ,as is said17#fjf7    
8and the breadth of one  curtain four   
cubits40 ,take from them thirty cubits  
from the east to the  west1 which were  
on the roof of the tabernacle1 and ten  
cubits to the west  behind the          
tabernacle1 there are forty4            
,chapter ,,iii      ,there were provided
 eleven curtains of goats' hair1 and the
 length of  every one of them was thirty
 cubits1 as is said1 8,and thou shalt   
make  curtains of goats' 7hair7 to be a 
covering upon the tabernacle3 eleven    
curtains shalt thou make4 ,the length of
 one curtain 7shall be7 thirty          
cubits407#fjg7 ,and they were coupled in

 two vails1 one of five1 and one of     
six1 as is said1 8,and thou shalt couple
 five curtains by themselves1 and  six  
curtains by themselves107#fjh7 and they 
were coupled with fifty loops1  as is   
said1 8,and he made fifty loops upon the
 outmost edge of the curtain  in the    
coupling1 and fifty loops made he upon  
the edge of the curtain  which coupleth 
the second407#fji7 ,and the loops were  
coupled to fifty  taches of brass1 as is
 said1 8,and thou shalt make fifty      
taches of brass1  and put the taches    
into the loops1 and couple the tent     
together that it  may be one407#faj7    
,the length of the curtains was thirty  
cubits4 ,take from  them ten cubits for 
their breadth1 there will remain ten    
cubits from one  side1 and ten cubits   
from the other side1 as they hung down  
and covered  the boards and the sockets4
 ,the breadth of the curtains was       
forty-four  cubits1 as is said1 8,and   
the breadth of one curtain four cubits2 
and the  eleven curtains shall be all of

 one measure407#faa7 ,take from them    
thirty  cubits for the length of the    
tabernacle1 and ten cubits behind the   
tabernacle--these are forty4 ,there was 
left there one curtain which was        
doubled in front of the tent1 as is     
said1 8,and thou shalt double the sixth 
curtain in the fore-front of the        
tabernacle407#fab7 ,rabbi ,judah said1  
8half  of it was doubled in the         
fore-front of the tabernacle1 and half  
of it was  hanging behind the           
tabernacle10 as is said1 8,and the      
remnant that  remaineth of the curtains 
of the tent1 the half curtain that      
remaineth  shall hang over the back-side
 of the tabernacle407#fac7 ,there was   
also  provided one great cover of rams' 
skins dyed red1 its length thirty       
cubits1 and its breadth ten cubits2 with
 it they clothed the tent upon the      
tabernacle from east to west1 as is     
said1 8,and thou shalt make a covering  
for the tent of rams' skins dyed red1   
and a covering above of badgers'        

skins107#fad7 and it was made 8like     
patchwork10 the words of ,rabbi         
,nehemiah4 ,rabbi ,judah said1 8there   
were two covers--the lower one of rams' 
skins dyed red1 and the upper one of    
badgers' skins10 as is said1 8his       
covering and the covering of the        
badgers' skins that is above upon       
it407#fae7        ,chapter ,,iv         
,the vail was woven ten cubits square1  
and there were made in it four  loops1  
and it was hung on hooks on the tops of 
the pillars1 and it was  spread in the  
third portion of the tabernacle1 that   
there should be from  it inward ten     
cubits1 and from it outward twenty      
cubits1 as is said1 8,and  thou shalt   
hang up the vail under the              
taches407#faf7 ,it follows that the     
place of the ,holy of ,holies was ten   
cubits square1 and there were put the   
ark1 and the pot of manna1 and the pan  
of anointing oil1 and ,aaron's rod  with
 its almonds and flowers2 and there     
,aaron entered four times on the  day of

 atonement4 ,outside the vail were      
placed the table and candlestick4  ,but 
the table was on the north1 and opposite
 to it was the candlestick on  the      
south2 as is said1 8,and thou shalt set 
the table without the vail1 and  the    
candlestick over against the            
table407#fag7 ,and as they were placed  
in  the tent of the congregation1 so    
were they placed in the everlasting     
,house47#fah7 ,now the tent of the      
congregation was in length thirty       
cubits1  and in breadth ten cubits4 ,but
 the everlasting ,house was in length   
sixty  cubits1 and in breadth twenty    
cubits4 ,this teaches that the tent of  
the  congregation was one-fourth part of
 the everlasting ,house4 ,and as the    
vail  was woven1 so was woven the ephod 
and the breastplate1 only in these there
  was an additional thread of gold2 as  
is said1 8,and they did beat the gold   
into thin plates and cut it into        
wires407#fai7 ,as was the weaving of the
  covering vail1 so was the weaving of  

the covering for the entrance4 ,but  the
 vail was cunning work1 as is said1     
8,thou shalt make the vail of blue  and 
purple10 etc42 8cunning work407#fbj7    
,but the covering of the entrance  was  
needle-work1 as is said1 8,and thou     
shalt make an hanging for the door  of  
the tent10 etc41 8of needle-work407#fba7
 ,the words of ,r4 ,nehemiah4 ,r4       
,nehemiah usually said1 8every place    
where it is said cunning work 7there    
were7 two figures--in the needlework    
7there was7 but one figure only40 ,and  
the branches of the candlestick were    
right opposite to the breadth of the    
table4 ,and the golden altar was placed 
in the middle of the house1 and  divided
 the house1 and its half inward was     
right opposite to the ark2 as  is said1 
8,and thou shalt put it before the vail 
that is by the ark of the  testimony    
before the mercy-seat407#fbb7 ,from the 
boards on the south to the  branches of 
the candlestick 7there were7 two cubits 
and a half4 ,and from  the branches of  

the candlestick to the table 7there     
were7 five cubits4 ,and  from the table 
to the boards on the north 7were7 two   
cubits and a half4  ,this teaches that  
the breadth of the ,holy ,place 7was7   
ten cubits4 ,from the  boards on the    
west to the vail 7were7 ten cubits4     
,from the vail to the  table were five  
cubits4 ,from the table to the golden   
altar 7were7 five  cubits4 ,from the    
golden altar to the boards on the east  
7were7 ten cubits4  ,this teaches that  
the length of the tabernacle was thirty 
cubits4        ,chapter ,v      ,the    
court of the tabernacle was in length   
#ajj cubits1 and in breadth fifty       
cubits1 as is said1 8,and thou shalt    
make the court of the tabernacle for    
the south side1 etc41 #ajj cubits17#fbc7
 and likewise for the north side an     
hundred cubits10 as is said1 8and       
likewise for the north side in length   
there shall be hangings of #ajj cubits  
long407#fbd7 ,and on the west fifty     
cubits1 as is said1 8,on the west side  

shall be hangings of fifty              
cubits407#fbe7 ,and on the east fifty   
cubits1 as is said1 8,on the east side  
eastward shall be fifty cubits407#fbf7  
,take from them fifty cubits for        
hangings1 as is said1 8,the hangings of 
one side of the gate shall be  fifteen  
cubits107#fbg7 etc4 8,and for the other 
side10 etc4 ,from both sides  the       
hangings on the south to the tent were  
twenty cubits1 and the tent was  ten    
cubits broad1 and from the tent to the  
hangings on the north were  twenty      
cubits4 ,this teaches that the breadth  
7of the court7 was fifty  cubits4 ,from 
the hangings on the west to the tent    
were twenty cubits1 and  the tent was   
thirty cubits long2 and from the tent to
 the hangings on the  east1 there were  
fifty cubits4 ,this teaches that its    
length was #ajj  cubits1 as is said1    
8,the length of the court shall be #ajj 
cubits1 and the  breadth fifty          
everywhere407#fbh7 ,rabbi ,jos said     
there is no meaning in  saying 8fifty   

everywhere10 and what is meant by saying
 8fifty everywhere08  8,that is in front
 of the tent40 ,this teaches that its   
length was #ajj  cubits1 and its breadth
 fifty cubits4 ,but you could not know  
the breadth  of the hangings till you   
know the height of the court1 as he     
7,moses7 said1  8,and the height five   
cubits027#fbi7 as the height was five   
cubits1 so was  the breadth five cubits4
 8,how was the court set up80 ,twenty   
sockets of  brass were put on the north 
side1 and twenty on the south side1 and 
there  was a pillar in every one of     
them4 ,and there were beams1 and a ring 
was  fastened in their middle1 and the  
beams were fastened with ropes and      
pillars2 and the length of every beam   
was six hand-breadths1 and its  breadth 
was three 7hand-breadths74 ,and the ring
 was hung on the hook in  the pillar2   
and the hanging was rolled on it like   
the sail of a ship4 ,it  follows that   
the hanging extended from the pillar two
 cubits and a half on  one side1 and two

 cubits and a half on the other side2   
and so with the  second pillar4 ,this   
teaches that between each pillar there  
were five  cubits4 ,the beams were      
coupled with ropes and pillars1 and they
 were  coupled in the pins of brass2 and
 as there were pins to the tabernacle1  
so  were there pins to the court1 as is 
said1 8,all the vessels of the          
tabernacle in all the service thereof1  
and all the pins thereof1 and all  the  
pins of the court1 shall be of          
brass407#fcj7 ,but you could not know   
how  much space there was from the      
hangings to the entrance of the court1  
till  he said1 8,and the hangings of the
 court1 and the hanging for the door of 
the gate of the court1 which is by the  
tabernacle1 and by the altar407#fca7    
,as between the tabernacle and the altar
 there were ten cubits1 so from the     
hangings to the entrance of the court   
there were ten cubits4 ,but you could   
not know how high was the entrance of   
the court1 till he said1 8,and for  the 

gate of the court shall be a hanging of 
twenty cubits10 in length and  height4  
,in breadth it was five cubits4 8,there 
was no meaning in saying  five cubits1  
and what is the meaning of saying five  
cubits80 8,to instruct  thee that its   
length was ten cubits1 and its breadth  
five cubits40 ,as was  the entrance of  
the tent1 so was the entrance of the    
court4 ,as was the  entrance of the     
court1 so was the entrance of the       
sanctuary4 ,as was the  height of the   
entrance of the sanctuary1 so was the   
breadth of the  entrance of the porch4  
8,the length of the court shall be #ajj 
cubits1 and  the breadth of it fifty    
everywhere407#fcb7 ,the oral law says1  
8,take fifty  and surround them with    
fifty407#fcc7 ,hence said ,rabbi ,jos1  
the son of  ,rabbi ,judah17#fcd7 8an    
enclosed space which can contain two    
seahs 7of sown  grain7 as the court of  
the tabernacle1 is lawful for carrying  
burdens on  the ,sabbath day40          
,chapter ,,vi      ,the ark which ,moses

 made in the desert was in length two   
cubits and a  half1 and in breadth one  
cubit and a half1 and in height one     
cubit and a  half1 as is said1 8,and    
they shall make an ark of shittim-wood1 
two cubits  and a half shall be the     
length thereof1 and a cubit and a half  
the breadth  thereof1 and a cubit and a 
half the height thereof407#fce7 ,r4     
,meier said1  8with a cubit containing  
six hand-breadths--thus they make       
fifteen  hand-breadths4 ,take from them 
twelve hand-breadths for the breadth of 
the  tables1 and two hand-breadths for  
the place where the roll of the ,law    
lay1  and half a hand-breadth from      
either side for the thickness of the    
ark4 ,and  the breadth of the ark was   
nine hand-breadths4 ,take from them six 
hand-breadths for the length of the     
tables1 and for the place where the     
roll of the ,law lay1 two hand-breadths1
 that it should not be pressed  going in
 and out1 and half a hand-breadth on    
either side for the thickness  of the   

ark40 ,r4 ,judah said1 8with a cubit    
containing five hand-breadths1  thus    
there were twelve hand-breadths and a   
half1 and four tables lay in  it--two   
perfect1 and two broken4 ,and the length
 of each table was six  hand-breadths1  
and their breadth six1 and their        
thickness three4 ,take from  them twelve
 hand-breadths for the breadth of the   
tables1 and a  finger-breadth on either 
side for the thickness of the ark40 ,and
 the  breadth of the ark was seven      
hand-breadths and a half4 ,take from    
them six  hand-breadths for the length  
of the tables1 and one hand-breadth for 
the  place where the handles 7pillars7  
lay2 and on it the explanation of the   
prophets is1 8,king ,solomon made       
himself a chariot of the wood of        
,lebanon4  ,he made the pillars thereof 
of silver407#fcf7 ,and 7there was7 a    
finger-breadth on either side for the   
thickness of the ark1 but the roll  of  
the ,law was put on the side1 as is     
said1 8,and put it in the side of the   

ark of the covenant of the              
,,lord407#fcg7 ,and so with the         
,philistines1 he  said1 8,and put the   
jewels of gold1 which ye return for a   
trespass-offering1 in a coffer by the   
side thereof407#fch7 ,r4 ,judah1 the    
son of ,lachish1 said1 8there were two  
arks1 one which abode in the            
encampment1 and one which went forth    
with them to war1 and in it were the    
broken tables10 as is said1 8,and the   
ark of the covenant of the ,lord        
went407#fci7 ,but the one with them in  
the encampment contained the roll of    
the ,law4 ,that is what is written1     
8,nevertheless the ark of the covenant  
of  the ,lord2 and ,moses departed not  
out of the camp407#fdj7 ,and so he said 
with regard to ,saul1 8,and ,saul said  
unto ,ahiah1 bring hither the ark of    
,god407#fda7 ,and so of ,uriah it is    
said1 8,the ark1 and ,israel1 and ,judah
  abide in tents407#fdb7 ,but the ark of
 the covenant went not forth to war1    
save once only1 as is said1 8,so the    

people sent to ,shiloh1 that they might 
bring from thence the ark of the        
covenant of the ,lord of hosts407#fdc7  
,r4  ,judah said1 8there was nothing in 
the ark save the tables of the covenant 
only10 as is said1 8,there was nothing  
in the ark save the two tables of       
stone407#fdd7        ,chapter ,,vii     
8,how did ,bezaleel make the ark80 8,he 
made three boxes1 two of gold and one   
of wood4 ,he put the wooden one inside  
the golden one1 and the golden one      
inside the wooden one1 and covered the  
upper edge with gold2 as is said1       
#8,and thou shalt overlay it with pure  
gold3 within and without shalt thou     
overlay it4' 07#fde7 8,and what is the  
meaning of saying1 #8thou shalt  overlay
 it'80 8,it means that he covered the   
upper edges 7with7 gold40 ,the  golden  
mercy-seat was placed above upon it2 as 
is said1 8,and thou shalt  put the      
mercy-seat above upon the ark407#fdf7   
,and four rings of gold were  fastened  
in it1 two on the north and two on the  

south1 and in them the  staves were put1
 and they were never moved from thence2 
as is said1 8,the  staves shall be in   
the rings of the ark2 they shall not be 
taken from  it407#fdg7 ,even though     
,solomon made the pattern of all the    
vessels1 the  pattern of the ark he did 
not make2 as is said1 8,and all the     
elders of  ,israel came1 and the priests
 took up the ark407#fdh7 ,the ark was   
placed in  the midst of the ,house1 and 
divided the ,house ten cubits by ten    
cubits4  ,and two cherubs of gold stood 
on their feet on the ground4 ,from the  
wall  to the cherub there were five     
cubits1 and from the cherub to the wall 
five  cubits4 8,where is it mentioned1  
that as soon as the priests brought in  
the  ark the staves were drawn out1 and 
they reached to the vail1 and they      
touched the entrance80 ,as is said1     
8,and they drew out the staves1 that the
  ends of the staves were seen out in   
the holy place before the               
oracle407#fdi7 ,for that reason the     

doors of the ,holy of ,holies were never
  closed4 8,and they were not seen      
without407#fej7 ,it is not possible to  
say  that they were not seen1 since it  
was already said 8they were seen40      
,neither is it possible to say that they
 were seen1 since it is already  said   
8they were not seen40 8,how is it80     
8,they were pushing out in the  vail1   
and were seen in the sanctuary like the 
two paps of a woman40 8,and  from whence
 7do we know7 that they were drawn out  
from the inside80 ,as is  said1 8,and   
they were not seen without40 ,there we  
learned that they were  drawn out from  
the inside4 ,and from thence 7we        
learned7 that they were  drawn out to   
the outside1 as is said1 8,and the ends 
of the staves were  seen40 ,and where   
thou sayest that as the staves were     
drawn out1 so were  drawn out the wings 
of the cherubim1 and they covered the   
ark1 and  overshadowed the house from   
above1 as is said1 8,and the cherubims  
covered  the ark and the staves thereof1

 above407#fea7 8,and where was the ark  
concealed80 ,rabbi ,judah1 the son of   
,lachish1 said1 8in its place in the    
house of the ,holy of ,holies1 as is    
said1 #8,and there they are unto this   
day4' 07#feb7 ,but the ,sages say1 8in  
the chamber of the wood40 8,and who     
concealed it80 ,rabbi ,judah the ,holy  
said1 ,josiah concealed it1 as it is    
said1 8,and said unto the ,levites that 
taught all ,israel1 which were holy     
unto the ,lord1 ,put the holy ark in the
 house which ,solomon1 the son of       
,david1 ,king of ,israel1 did build2 it 
shall not be a burden upon your         
shoulders407#fec7 ,he said to them1 8it 
shall not be carried captive with  you  
to ,babylon1 that you should bear it    
upon your shoulders40 ,rabbi  ,eleazar  
said1 8it went to ,babylon1 as is said1 
#8,nothing shall be left  saith the     
,lord1'7#fed7 nothing1 not even the     
words in it40 ,the house of the  ,holy  
of ,holies1 which ,solomon made for it1 
had a wall1 entrance1 and  doors1 as is 

said1 8,and the temple and the sanctuary
 had two doors407#fee7  ,but in the     
latter house there was no wall1 only two
 boards were there1 and  the length of  
each one was a cubit and a half4 ,and   
two vails of gold were  there1 spread   
over them from above1 and it was called 
the place of  ,partition47#fef7         
,chapter ,,viii      ,the table which   
,moses made in the wilderness was in    
length two cubits1 and  its breadth one 
cubit1 and its height was one cubit and 
a half1 as is  said1 8,thou shalt also  
make a table of shittim-wood1 two cubits
 shall be  the length thereof1 and a    
cubit the breadth thereof1 and a cubit  
and a  half the height thereof407#feg7  
,rabbi ,judah said1 8the cubit          
7contained7  five hand-breadths1 thus   
there are ten hand-breadths40 ,from     
thence the  ,sages said1 8the table was 
in length ten hand-breadths1 and in     
breadth  five hand-breadths4 ,and the   
showbread was in length ten             
hand-breadths1 and  in breadth five4    

,the length of the showbread was placed 
against the  breadth of the table4 ,it  
extended over two hand-breadths and a   
half on  either side4 ,it follows that  
its length quite filled the breadth of  
the  table40 ,rabbi ,meier said1 8the   
table was in length twelve              
hand-breadths1  and in breadth six      
hand-breadths4 ,and the showbread was in
 length ten  7hand-breadths71 and in    
breadth five4 ,and its length was placed
 against  the breadth of the table4 ,it 
extended over two hand-breadths on      
either  side2 and there was an opening  
of two hand-breadths in the middle1 that
  the air might blow through them 7the  
loaves740 ,aba ,shaul said1 8they put   
there two cups of incense of the        
showbread40 ,the ,sages said to him1    
8and  is it not already said1 #8,and    
thou shalt put pure frankincense upon   
each  row'807#feh7 ,he replied to them1 
8and is it not already said1 #8,and by  
him  shall be the tribe of              
,manasseh'807#fei7 ,although ,solomon   

made ten tables1  and all of them were  
lawful for service1 as is said1 8,he    
made also ten  tables1 and placed them  
in the temple1 five on the right side1  
and five on  the left407#ffj7 8,if thou 
sayest five on the south1 and five on   
the north1  is not a table on the south 
worthless80 ,but what is the meaning of 
saying1  8five on the right and five on 
the left08 8,five to the right of the   
table  of ,moses1 and five to the left  
of the table of ,moses1 even though he  
did  not arrange the showbread1 save for
 the table of ,moses only1 as is said1  
#8,and the table whereupon the showbread
 was4' 07#ffa7 ,rabbi ,jos1 the son of  
,rabbi ,judah1 said1 8all the tables    
were arranged for showbread as is said1 
#8,and the tables whereon the showbread 
was set4' 07#ffb7        ,chapter ,,ix  
,the candlestick which ,moses made in   
the wilderness was wrought from gold1   
and required hammering1 and required    
knops and flowers1 as is said1 8,and    
thou shalt make a candlestick of pure   

gold2 of beaten work shall the          
candlestick be made3 his shaft and his  
branches1 his bowls1 his knops1 and  his
 flowers1 shall be of the same407#ffc7  
8,do ,i hear that he shall make         
separate members and join them to it80  
8,the teaching says1 that #8they  shall 
be of the same4' 0 8,whence know we that
 it extends to the light80  8,the       
teaching says1 #8,thou shalt make4' 0   
8,i am of opinion that it should  be    
extended to the bowls1 knops1 and       
flowers4 ,the teaching says #8it1' and  
what dost thou see to extend it to the  
light1 and withhold it from the  bowls1 
the knops1 and the flowers80 8,because  
the verse extends and  withholds1       
7therefore7 ,i extend 7it to7 the lights
 that they should be  made with it1 and 
,i withhold the bowls1 the knops1 and   
the flowers1 that  they should not be   
made with it40 8,whence know we to      
extend 7it to7 the  tongs and           
snuff-dishes80 8,the teaching says1     
#8thou shalt make4' 0 8,i am of  opinion

 to extend 7it to7 the snuffers1 and the
 tweezers40 8,the teaching  says1 #8it1'
 and what dost thou see to extend 7it   
to7 the tongs and  snuff-dishes1 and to 
withhold 7it from7 the snuffers80       
8,because the verse  extends and        
withholds4 ,i extend 7it to7 the tongs  
and snuff-dishes1 since  they are used  
with it4 ,and ,i withhold 7it from7 the 
snuffers and tweezers1  since they are  
not used with it40 ,as it was made of   
gold1 it required  hammering2 when it   
was not of gold it did not require      
hammering4 ,when it  was made of gold it
 required bowls1 knops1 and flowers2    
when it was not of  gold it did not     
require bowls1 knops1 and flowers4 ,when
 it was made of  gold it required a     
talent2 when it was not of gold it did  
not require a  talent4 ,rabbi ,joshua1  
the son of ,korcha1 said1 8it 7the      
candlestick7 was  made of a talent1 but 
the lights1 and the tongs1 and the      
snuff-dishes1  were not from the        
talent10 as is said1 8,of a talent of   

pure gold shall he  make it407#ffd7     
8,and what do ,i establish80 8,that all 
these vessels were  vessels of pure     
gold4 ,but the trumpets which ,moses    
made in the wilderness  were made of    
silver only1 as is said1 #8,make thee   
two trumpets of  silver4' 07#ffe7       
,chapter ,x      8,how did ,bezaleel    
make the candlestick80 8,he made it from
 an ingot of  gold1 and it was like a   
beam4 ,and above and below he made      
bowls1 knops1  and flowers1 and drew out
 from it two branches1 one on either    
side1 and  from it he drew out two other
 branches1 one on either side1 and again
 drew  out two branches1 one on either  
side1 as is said1 #8,and six branches   
shall  come out of the sides of it4'    
07#fff7 ,but we could not understand the
  hammering of the bowls1 until it be   
said1 8,and in the candlesticks shall   
be four bowls made like unto almonds    
with their knops and their              
flowers407#ffg7 ,aisi1 the son of       
,judah1 said1 8there are five           

expressions  in the ,law1 and they have 
no fixed meaning4 ,these are they1      
#8accepted1'7#ffh7 #8cursed1'7#ffi7     
#8to-morrow1'7#fgj7 #8made like unto    
almonds1'7#fga7 #8and will rise up4'    
07#fgb7 8,if thou doest well1 shalt thou
  not be accepted80 or1 8thou shalt be  
accepted even if thou doest not  well40 
8,cursed be their anger for it was      
fierce10 or1 8for in their anger  they  
slew a man1 and in their self-will they 
houghed cursed oxen40  8,to-morrow ,i   
will stand0 or 8go out1 fight with      
,amalek to-morrow40 8,made  like unto   
almonds with their knops1 and their     
flowers10 or 8four bowls  made like unto
 almonds40 8,and this people will rise  
up10 or1 8thou shalt  sleep with thy    
fathers1 and thou shalt rise up40 ,these
 are the five  expressions in the ,law  
which have no fixed meaning4 ,aisa1 the 
son of  ,akiba1 said1 8it happened once 
to be more 7than a talent by7 a dinar of
  gold1 and it was brought into the     
crucible eighty times40 ,the body of the

  candlestick was eighteen              
hand-breadths1 the feet and the flowers 
were  three hand-breadths1 and two      
hand-breadths were smooth1 and one      
hand-breadth was for the bowl1 a knop   
and a flower1 and two hand-breadths     
were smooth1 and one hand-breadth a     
knop1 and two branches proceeded from   
it1 one on either side4 ,and two        
hand-breadths were smooth1 and one      
hand-breadth a knop1 and two branches   
proceeded from it1 one on either  side1 
and two hand-breadths were smooth1 and  
one hand-breadth a knop1 and  two       
branches proceeded from it on either    
side4 ,there remained three             
hand-breadths1 in which were the bowls1 
the knops1 and the flowers1 as is  said1
 8,three bowls made like unto almonds   
with a knop and a flower in one         
branch407#fgc7 ,it follows that the     
bowls were twenty-two1 and the knops    
eleven1 and the flowers nine4 8,the     
bowls1 to what were they like80 8,to    
cups of ,alexandria40 8,the knops1 to   

what were they like80 8,to the apples   
of pine-trees407#fgd7 8,the flowers1 to 
what were they like80 8,to the  flowers 
on the pillars of the temple40 ,it is   
found that you learn that  there exist  
in the candlestick difficulty and       
forgetfulness more than in  all the     
other vessels4 8,and whence know we that
 ,,omnipresence showed to  ,moses1 the  
vessels ready1 and the candlestick      
ready80 ,as it is said1 8see  and make  
them according to their patterns407#fge7
 ,although ,solomon made ten            
candlesticks and all of them were lawful
 for service1 as is said1 8,and he  made
 ten candlesticks of gold according to  
their form1 and set them in the  temple1
 five on the right hand and five on the 
left407#fgf7 ,if you say1  five on the  
south and five on the north1 is not the 
candlestick on the  north worthless8    
8,and what is meant by saying1 five on  
the right hand and  five on the left80  
8,five on the right side of the         
candlestick of ,moses1  and five on the 

left side of the candlestick of ,moses1 
even though they  lighted the           
candlestick of ,moses only1 as is said1 
#8,and the candlestick of  gold1 with   
the lamps thereof1 to burn every        
evening4' 07#fgg7 ,rabbi ,jos1  the son 
of ,rabbi ,judah1 said1 8they were all  
lighted10 as is said1  8,moreover the   
candlesticks with their lamps1 that they
 should burn after  the manner1 before  
the oracle of pure gold2 and the        
flowers1 and the  lamps1 and the tongs  
made he of gold1 and that perfect       
gold407#fgh7 ,all  these completed the  
golden one of ,moses4 ,those on the west
 and east flamed  in front of the middle
 light1 as is said1 8,the seven lamps   
shall give  light over against the      
candlestick407#fgi7 ,from thence ,rabbi 
,nathan said1  8the middle one is the   
most honorable40 ,the seven lamps flamed
 alike1 and  their lamps were equal1 and
 they resembled each other4 8,how did   
they snuff  it80 8,they removed the     
snuff from the candlestick and deposited

 it in the  tent1 and rubbed it with a  
sponge40 8,it follows that many priests 
were  busied on one lamp40 ,the words of
 ,rabbi ,jos4 ,but the ,sages say1 8they
 did  not remove the lamps from their   
places2 they only removed the snuff from
  the candlestick1 as is said1 #8,he    
shall order the lamps upon the pure     
candlestick4' 07#fhj7        ,chapter   
,,xi      ,the altar of incense was in  
length a cubit1 and in breadth a cubit1 
and in  height two cubits1 as is said1  
8,and thou shalt make an altar to burn  
incense upon2 of shittim-wood shalt thou
 make it4 ,a cubit shall be the  length 
thereof1 and a cubit the breadth        
thereof3 four square shall it be3  and  
two cubits shall be the height thereof3 
the horns thereof shall be of  the      
same407#fha7 ,and it was all overlaid   
with gold47#fhb7 ,this altar had  three 
names1 the altar of incense1 the altar  
of gold1 the inner altar4  ,the altar of
 burnt-offerings was in length five     
cubits1 and in breadth  five cubits1 and

 in height three cubits1 as is said1    
8,and he made the  altar of             
burnt-offering of shittim-wood3 five    
cubits was the length  thereof1 and five
 cubits the breadth thereof2 it was     
four-square2 and  three cubits the      
height thereof407#fhc7 ,the words of    
,rabbi ,meier4 ,to him  said ,rabbi     
,jos1 8from hearing what is said five by
 five do we not know  that it is        
four-square8 ,what is the meaning of    
saying four-square80 8,it is            
superfluous1 save for identification in 
pronouncing with regard to it an  equal 
decision4 ,it is said here four-square1 
and there four-square40 8,what          
four-square is meant there80 8,that its 
height is double its breadth1 even  the 
four-square mentioned here means that   
its height is double its  breadth40     
,rabbi ,meier said to him1 8if it be    
according to thy words1 it  follows that
 the altar is higher than the curtains40
 ,rabbi ,jos2 answered  him1 8and is it 
not already said1 #8,and the hangings of

 the court1 and the  hanging for the    
door of the gate of the court1 which is 
by the tabernacle1  and by the altar    
round about4' 07#fhd7 ,as the tabernacle
 was ten cubits  broad1 so the altar of 
burnt-offerings was ten cubits broad4 ,a
 painted  line girdled it in the middle 
to divide between the blood 7sprinkled7 
above1 and the blood 7sprinkled7 below4 
,the painted line and downward was  five
 cubits4 ,the foundation was a cubit4   
,and three cubits was the compass1  and 
the circuit was a cubit1 and there they 
put the blood sprinkled below4  ,the    
painted line and upward was five        
cubits--a cubit the horns1 and three    
cubits the compass1 and one cubit the   
circuit4 ,and there they put the  blood 
which was sprinkled above4 ,and the     
blood intended to be sprinkled on  the  
painted line and downward1 if it were   
put on the painted line and  upward1 was
 worthless4 ,and the blood that was     
intended to be sprinkled  above the     
painted line1 if it were put on the     

painted line and downward1  was         
worthless4 ,the altar which ,moses made 
in the wilderness was in height  ten    
cubits1 and the one which ,solomon made 
was in height ten cubits1 and  the one  
which the children of the captivity made
 was in height ten cubits1  and the one 
prepared for the ,future1 its height is 
ten cubits4 ,the altar  of              
burnt-offerings was placed in the midst 
of the court 7with7 its ascent  on the  
south1 with the laver on the west1 with 
the slaughter-house on the  north1 and  
all the ,israelites to the east1 as is  
said1 8,and all the  congregation drew  
near and stood before the ,lord407#fhe7 
,this altar had  three names1 the altar 
of burnt-offering1 the altar of brass1  
the outer  altar4        ,chapter ,,xii 
,moses made one ,,laver1 as is said1    
8,thou shalt also make a laver of       
brass407#fhf7 ,solomon made ten lavers1 
as is said1 8,he made also ten  lavers1 
and put five on the right hand1 and five
 on the left1 to  wash407#fhg7 8,there  

is no meaning in saying #8five on the   
right hand1 and  five on the left1' and 
what is the meaning of saying #8five on 
the right  hand1 and five on the left'80
 8,five on the right of the laver of    
,moses1  and five on the left of the    
laver of ,moses40 ,solomon added to it  
when he  made the sea1 as is said1 8,and
 he made a molten sea1 ten cubits from  
the  one brim to the other2 it was round
 all about1 and his height was five     
cubits2 and a line of thirty cubits did 
compass it round about4 ,and it was  an 
hand-breadth thick1 and the brim thereof
 was wrought like the brim of a  cup1   
with flowers of lilies1 it contained two
 thousand baths407#fhh7 ,it is  not     
possible to say 8two thousand10 since   
before it is said 8three                
thousand107#fhi7 and it is not possible 
to say 8three thousand10 since  before  
it is said 8two thousand40 8,how can it 
be80 8,two thousand liquid  make three  
thousand dry measure40 ,but you don't   
know how much is the bath  until it be  

said1 8,the ephah and the bath contain  
one measure107#fij7 8for  ten baths are 
a homer40 8,allow ten baths for every   
cur--there are #bjj curs4  ,subtract    
from them fifty curs1 and allow fifty   
square1 there are #aej  cleansing-pools2
 since every pool contains forty seahs40
 8,and from whence  do we know that     
every pool contains forty seahs80 8,as  
is said1 #8,and bathe  his flesh in     
water1'7#fia7 water to cover all his    
flesh40 8,and how much is  it80 8,a     
square cubit1 in height three cubits40  
,from thence the ,sages  judged the     
measure of a pool to be forty seahs4    
8,and how can it contain  #aej          
cleansing-pools1 if thou shalt say it   
was all round80 8,it could not  contain 
them40 8,if thou shalt say it was all   
square80 8,it therefore  contained      
more40 ,but the three lowest cubits were
 square2 allow for ten  cubits square1  
there are #ajj cubits4 ,allow for a     
hundred square2 there are  #ajj         
cleansing-pools4 ,the two highest cubits

 were round4 ,allow for ten  cubits     
square2 there are seventy-five cubits4  
,allow for seventy-five  square2 there  
are #aej4 ,allow for fifty square2 there
 are fifty  cleansing-pools2 since the  
square exceeds the round by a fourth4   
8,and  whence do we know that the square
 exceeds the round by a fourth80 8,as is
  said1 #8,ten cubits from brim to brim1
 round in compass1 and a line of  thirty
 cubits did compass it round about4'    
07#fib7 ,this teaches that the  square  
exceeds the round by a fourth4 8,and    
whence do we know that it was  round    
above80 8,as is said1 #8,and it was an  
hand-breadth thick1 and the brim        
thereof was wrought like the brim of a  
cup4' 0 8,and whence know we that it    
was square below80 8,as is said1 #8,it  
stood upon twelve oxen1 three looking   
toward the north1 and three looking     
toward the west1 and three looking      
toward the south1 and three looking     
toward the east4' 07#fic7 ,and what is  
meant by saying 8looking toward0 four   

times2 but that when one entered the    
temple he looked toward the right2 when 
he entered into the court1 he  looked   
toward the right2 when he entered the   
,mountain of the ,house1 he  looked     
toward the right2 when the priest went  
up to the top of the altar1  he looked  
toward the right4 8,and under it was the
 similitude of oxen1  which did compass 
it round about1 ten in a cubit1         
compassing the sea round  about4 ,two   
rows of oxen407#fid7 ,it follows that   
7there were7 four rows of  the heads of 
oxen1 which served for the four sides1  
as is said1 8,and the  similitude of    
oxen1 two rows of oxen were cast when it
 was cast407#fie7 ,and  it was all cast 
even from the feet of the ox4           
,chapter ,,xiii      8,how did the      
,levites guard the tabernacle80 8,the   
family of ,kohath watched  on the south1
 as is said1 #8,the families of the sons
 of ,kohath shall pitch  on the side of 
the tabernacle southward4'7#fif7 ,and   
they were overseers of  the vessels of  

the ark1 as is said1 #8,and their charge
 shall be the ark1  and the table1 and  
the candlestick1 and the altars1 and the
 vessels of the  sanctuary wherewith    
they minister1 and the hanging and all  
the service  thereof4'7#fig7 ,outside of
 them were the three tribes of ,reuben1 
,simeon1  ,levi4 ,the family of ,gershon
 watched in the west1 as is said1 #8,the
 families  of the ,gershonites shall    
pitch behind the tabernacle             
westward4'7#fih7 ,and  they were        
intrusted with all the vessels of the   
tabernacle1 as is said1  #8,and they    
shall bear the curtains of the          
tabernacle1 and the tabernacle of  the  
congregation4'7#fii7 ,outside of them   
were the three tribes of ,ephraim1  and 
,manasseh1 and ,benjamin4 ,the family of
 ,merari watched on the north1 as  is   
said1 #8,and the chief of the house of  
the father of the families of  ,merari  
was ,zuriel the son of ,abihail3 these  
shall pitch on the side of the          
tabernacle northward4'7#gjj7 ,and they  

were intrusted with the taches1 and     
boards1 and bars1 and pillars1 and the  
sockets of the tabernacle1 as is  said1 
#8,and under the custody and charge of  
the sons of ,merari shall be the  boards
 of the tabernacle1 and the bars        
thereof1 and the pillars thereof1  and  
the sockets thereof4'7#gja7 ,and outside
 of them were the three tribes  of ,dan1
 ,asher1 and ,naphtali4 ,on the east    
were ,moses1 ,aaron1 and their          
families1 as is said1 #8,but those that 
encamp before the tabernacle toward  the
 east1 even before the tabernacle of the
 congregation eastward1 shall  be ,moses
 and ,aaron and his sons4'7#gjb7 ,and   
outside of them were the three  tribes  
of ,judah1 ,yissachar1 and ,zebulon4    
,the whole encampment of ,israel  was   
twelve miles4 ,the standard of ,judah   
was four miles1 and the encampment  of  
the ,levites1 and the encampment of the 
,,shechinah1 four miles4 ,the  standard 
of ,reuben was four miles4 ,the standard
 of ,ephraim was four miles4  ,the      

encampment of the ,levites and the      
encampment of the ,,shechinah was four  
miles4 ,and the encampment of ,dan was  
four miles4 ,it follows that the  four  
corners of the tabernacle were four     
encampments for service on every  side1 
as is said1 #8,then the tabernacle of   
the congregation shall set  forward with
 the camp of the ,levites in the midst  
of the camp2 as they  encamp so shall   
they set forward1 every man in his place
 by their  standards4'7#gjc7 ,so soon as
 ,israel set forward1 the pillar of     
cloud which  was standing still rolled  
up and spread out over the children of  
,judah  like a kind of beam4 ,the       
7trumpet7 sounded1 and blew an alarm1   
and  sounded1 and the standard of ,judah
 moved forward first1 as is said1 #8,in 
the first place went the standard of the
 camp of the children of ,judah         
according to their armies4'7#gjd7 ,at   
once ,aaron and his sons entered 7the   
,tabernacle7 and took down the vail1 and
 with it they covered the ark1 as  is   

said1 #8,and when the camp setteth      
forward1 ,aaron shall come and his      
sons1 and they shall take down the      
covering vail1 and cover the ark of     
testimony with it4'7#gje7 ,the 7trumpet7
 sounded1 and blew an alarm1 and        
sounded1 and the standard of the        
encampment of ,reuben set forward4 ,at  
once  the sons of ,gershon1 and the sons
 of ,merari entered1 and took down the  
tabernacle1 and loaded it on the wagon4 
,and they set up the tabernacle  before 
the sons of ,kohath came1 as is said1   
#8,and the ,kohathites set  forward1    
bearing the sanctuary2 and the other did
 set up the tabernacle  against they    
came4'7#gjf7 ,and the trumpet sounded1  
and blew an alarm1 and  sounded1 and the
 standard of ,ephraim moved forward2 the
 children of ,kohath  entered and took  
down the holy vessels1 and loaded them  
on their  shoulders1 as is said1 #8,and 
when ,aaron and his sons have made an   
end of  covering the sanctuary and all  
the vessels of the sanctuary1 as the    

camp  is to set forward2 after that the 
sons of ,kohath shall come to bear      
it4'7#gjg7 ,the 7trumpet7 sounded1 and  
blew an alarm1 and sounded4 ,and the    
standard of ,dan moved forward1 as is   
said1 #8,and the standard of the camp   
of the children of ,dan set             
forward4'7#gjh7 ,it follows that two    
standards  were in front1 and two       
standards were in the rear1 and the     
encampment of  the ,levites1 and the    
encampment of the ,,shechinah was in the
 middle1 as is  said1 #8,then the       
tabernacle of the congregation shall set
 forward with the  camp of the ,levites 
in the midst of the camp4'7#gji7 ,and as
 they encamped1  so they set forward1 as
 is said1 #8,as they encamp1 so shall   
they set  forward4' ,israel set forward 
by three commands1 by command of the    
,,holy  ,,blessed ,,one1 by command of  
,moses1 and by command of the trumpets40
 8,whence  know we the command of the   
,,holy ,,blessed ,,one80 8,as is said1  
#8,at the  commandment of the ,lord1 the

 children of ,israel journeyed1 and at  
the  commandment of the ,lord they      
pitched1' 07#gaj7 etc4 8,by the         
commandment of  the ,lord by the hand of
 ,moses407#gaa7 8,by commandment of     
,moses--how80 8,moses  said in the      
evening1 #8early in the morning you must
 go forward4' 0 ,at once  the           
,israelites began to gather their       
cattle1 and prepared their furniture    
for the march4 8,by commandment of the  
trumpets whence know we it80 8,as is    
said1 #8,make thee two trumpets of      
silver1 etc41 that thou mayest use them 
for the calling of the assembly1 and for
 the journeying of the  camps4' 07#gab7 
8,how80 8,the trumpets sounded1 blew an 
alarm1 and sounded  three blasts for    
every standard40 ,rabbi ,judah said1    
8there were three  blasts for every     
tribe40        ,chapter ,,xiv      ,when
 ,israel was to encamp1 the pillar of   
cloud rose up and spread out over  the  
children of ,judah like a kind of booth1
 and it covered the tent  outward1 and  

filled the tabernacle inward2 as is     
said1 8,then a cloud  covered the tent  
of the congregation1 and the glory of   
the ,lord filled the  tabernacle407#gac7
 ,and this was one of the clouds of     
glory1 which served  the ,israelites in 
the wilderness forty years4 ,one on the 
right hand1 and  one on the left1 and   
one before them1 and one behind them4   
,and one over  them1 and a cloud        
dwelling in their midst 7and the cloud1 
the ,,shechinah  which was in the       
,tent71 and the pillar of cloud which   
moved before them1  making low before   
them the high 7places71 and making high 
before them the  low 7places71 and      
killing serpents and scorpions1 and     
burning thorns and  briers1 and guiding 
them in a straight way4 ,rabbi ,simon1  
the son of ,jos1  said1 8during the     
forty years1 when the ,israelites were  
in the wilderness1  none of them had    
need of the light of the sun by day1 nor
 the light of the  moon by night4 ,when 
it became reddish they knew that the sun

 had set1 and  when it became whitish   
they knew that the sun rose4 ,and when  
one looked  into a barrel1 he knew what 
was in it2 and into a pitcher1 and he   
knew  what was in it1 by reason of the  
cloud1 the ,,shechinah in their midst10 
as  is said1 8,for the cloud of the     
,lord was upon the tabernacle by day1   
and  fire was on it by night1 in the    
sight of all the house of ,israel       
throughout all their journey407#gad7    
,and so it is prepared to come in the   
future3 as is said1 8,arise1 shine2 for 
thy light is come1 and the glory of  the
 ,lord is risen upon thee40 8,the sun   
shall be no more thy light by day2      
neither for brightness shall the moon   
give light unto thee3 but the ,lord     
shall be unto thee an everlasting       
light40 8,thy sun shall no more go down2
  neither shall thy moon withdraw       
itself2 for the ,lord shall be thine    
everlasting light1 and the days of thy  
mourning shall be ended407#gae7  8,from 
whence did the ,,shechinah speak with   

,moses80 ,rabbi ,nathan said1 8from  the
 altar of incense10 as is said1 8,and   
thou shalt put it before the vail  that 
is by the ark of the testimony1 etc41   
,,where ,i ,,will ,,meet ,,with         
,,thee407#gaf7    ,rabbi ,simon1 the son
 of ,yochai1 said1 8beside the altar of 
incense10 as is  said1 8,and thou shalt 
beat some of it very small1 and put of  
it before the  testimony in the         
tabernacle of the congregation1         
,,where ,i ,,will ,,meet ,,with         
,,thee407#gag7    ,the disciples of     
,rabbi ,ishmael said1 8beside the altar 
of burnt-offering10  as is said1 8,this 
shall be a continual burnt-offering     
throughout your  generations at the door
 of the tabernacle of the congregation1 
before the  ,lord1    ,,where ,i ,,will 
,,meet ,,you407#gah7          ,the      
,heifer7#gai7          ,the ,heifer's   
,age--,ages of ,other                   
,offerings--,places ,from ,which the    
,red      ,heifer ,may                  
,come--,blemishes--,black               

,hairs--,separation of the ,priest for  
,burning the ,red                       
,heifer--,sprinkling--,lads who ,drew   
,water from      ,siloam--,number of    
,red ,heifers--,bridge to the ,mount of 
,olives--,procession of ,heifer and     
,attendants--,pile for                  
,burning--,position of the              
,heifer--,position of the               
,priest--,slaughter of      the         
,heifer--,sprinkling the                
,blood--,kindling the ,pile--,gathering 
the      ,ashes--,doctrine of           
,intention--,vessels--,pumpkin          
,bottles--,a ,hollow                    
,reed--,purifications--,cases of        
,casuistry--,seas--,wells--,reptiles--,a
 ,clean                                 
,place--,hyssop--,sprinkling4           
,chapter ,i      #a4 ,rabbi ,eliezer    
said1 8the red heifer must be a calf of 
a year old or a  heifer of two years40  
,but the ,sages say1 8a calf of two     
years and a heifer  of three years or of
 four years40 ,rabbi ,meier said1 8even 

of five years  she is allowed1 or older4
 ,but they are not to wait 7longer7 for 
her1 lest  she turn black and be        
disallowed40 ,rabbi ,joshua said1 8,i   
only heard1  third40 ,they said to him1 
8what is the meaning of #8third'80 ,he  
said to  them1 8thus ,i heard it1       
without explanation40 ,the son of ,azai 
said1 8,i  will explain it1 if you say  
#8third1' that is to others in counting2
 but if  you say #8one of three1' that  
is1 of three years40 ,as when they say1 
8a  fourth vineyard40 ,they said to him1
 8what means #8fourth'80 ,he said to    
them1 8thus ,i heard it1 without        
explanation40 ,said the son of ,azai1   
8,i  will explain4 ,if you say          
#8fourth1' that is1 to others in        
counting4 ,but as  you say #8one of     
four1' that is1 of four years4 ,as when 
they say1 he who  eats in a leprous     
house a half-loaf17#gbj7 of three loaves
 to the cab of  flour40 ,they say to    
him1 8say eighteen loaves to the seah of
 flour40 ,he  said to them1 8,thus ,i   

heard it1 without explanation40 ,said   
the son of  ,azai1 8,i will explain4 ,if
 you say1 #8three to the cab1' there is 
no  dough-offering4 ,but if you say1    
#8eighteen to the seah1' the            
dough-offering  diminishes it40    #b4  
,r4 ,jos the ,galilean said1 8the       
cleansing of the ,levites required      
bullocks of two years old10 as is said1 
8,and another young bullock shalt  thou 
take for a sin-offering407#gba7 ,but the
 ,sages say1 8even of three  years40 ,r4
 ,meier said1 8bullocks even of four and
 five years are allowed1  but old ones  
are not brought1 for honor's sake40     
#c4 ,sacrifices required lambs of a year
 old and rams of two years old1 and  all
 7are reckoned7 from day to day47#gbb7  
,if they be thirteen months old1        
neither ram nor lamb is allowed4 ,r4    
,tarphon called it1 8half and between40 
,the son of ,azai called it1 8pointed   
out40 ,r4 ,ishmael called it1 8recalled 
coin40 ,if the ram be brought for       
offering1 and the libation of the ram be

  brought with him1 it does not pass for
 his offering1 except he be thirteen    
months and one day old4 ,that is the law
 for the ram4    #d4 ,the sin-offering  
of the congregation and their           
burnt-offerings1 the  sin-offering of an
 individual and the trespass-offering of
 the ,nazarite  and the                 
trespass-offering of the leper are      
allowed for thirty days and  upward1 and
 even on the thirtieth day4 ,and if they
 are brought on the  eighth day1 they   
are allowed2 vows1 freewill-offerings1  
the first-born1  and the tithe and the  
passover are allowed from the eighth day
 and upward1  and even on the eighth    
day4        ,chapter ,,ii      #a4      
,rabbi ,eliezer said1 8a heifer for a   
sin-offering is allowed even in         
pregnancy40 ,but the ,sages disallow    
her4 ,r4 ,eliezer said1 8she is not to  
be  taken from foreigners40 ,but the    
,sages allow her4 ,and not only she1 but
 all  the offerings of the congregation1
 and of the individual1 may come from   

the ,land 7of ,israel71 or from outside 
the land1 from the fresh harvest and    
from the old harvest1 except the        
omer17#gbc7 and the two loaves17#gbd7   
which  may only come from the fresh     
harvest1 and from the ,land4    #b4 ,a  
heifer whose horns and hoofs are black  
should have them cut away4 ,the  pupil  
of the eye and the teeth and the tongue 
cause no blemish in the  heifer4 ,if she
 be diminutive1 she is allowed4 8,had   
she a wen which was cut  away80 ,r4     
,judah 8disallowed her40 ,rabbi ,simon  
said1 8every place which was  cut down1 
and no red hair sprang up in its place1 
renders her blemished40    #c4 ,a heifer
 produced from the side or from the hire
 of immorality or  exchanged for a dog  
is disallowed4 ,r4 ,eliezer allowed it1 
8as is said1  #8,thou shalt not bring   
the hire of a whore or the price of a   
dog into the  house of the ,lord thy    
,god4'7#gbe7 ,but she did not come into 
the house40 ,all  blemishes which are   
disallowed in holy things are disallowed

 in the  heifer4 ,if one rode on her or 
leaned on her or hung something on her  
tail  or crossed a river on her or      
doubled the rope over her or put his    
garment  on her1 she is disallowed4 ,but
 if one bound her with a rope or made a 
shoe  to prevent her slipping or spread 
his garment over her because of the     
flies1 she is allowed4 ,this is the     
rule3 ,everything which was necessary   
for her is allowed2 if there be any use 
of her for another's benefit1 she  is   
disallowed4    #d4 ,if a bird rested on 
her1 she is allowed4 ,if the male came  
to her1 she  is disallowed4 ,r4 ,judah  
said1 8if he were brought1 she is       
disallowed1 but  if he came of himself1 
she is allowed40    #e4 ,if she had two 
black or white hairs in one cavity1 she 
is disallowed4  ,r4 ,judah said1 8even  
in one pore40 8,if they be in two pores 
and they prove  united80 8,she is       
disallowed40 ,rabbi ,akiba said1 8even  
four or five1 if  they be scattered1 may
 be plucked out40 ,rabbi ,eleazar said1 

8even fifty40  ,r4 ,joshua1 son of      
,bathira1 said1 8if there be even one in
 her head and one  in her tail1 she is  
disallowed40 8,if there be two hairs1   
their roots black  and their tops red1  
their roots red and their tops black80  
8,all follows  after the appearance10   
the words of ,rabbi ,meier4 ,but the    
,sages say1 8after  the root40          
,chapter ,,iii      #a4 ,seven days     
before the burning of the heifer1 the   
priest who burned the  heifer was       
removed from his house to the chamber in
 front of the ,temple  ,palace toward   
the northeast27#gbf7 and it was called  
the ,stone ,house4 ,and  he was         
sprinkled during all the seven days from
 all the ashes of red  heifers which    
were there4 ,r4 ,jos said1 8they did not
 sprinkle him save on  the third and    
seventh days only40 ,r4 ,hananiah1 the  
deputy high-priest1  said1 8on the      
priest who burned the heifer they       
sprinkled during all the  seven days1   
but on him who took service on the ,day 

of ,atonement they did  not sprinkle    
save on the third and seventh days      
only40    #b4 ,there were courts in     
,jerusalem built of stone1 and beneath  
they were  hollow17#gbg7 through fear of
 an unseen grave4 ,and pregnant women   
were  brought1 and they were delivered  
there4 ,and there they reared their     
sons1  and oxen were brought with doors 
on their backs1 and the lads were seated
  on them with stone cups in their      
hands4 ,they came to ,siloam1 they      
dismounted1 and filled them4 ,they      
remounted1 and returned on the backs of 
the oxen4 ,r4 ,jos said1 8from their    
seats on the backs of the oxen they  let
 down 7the cups7 and filled them 7with  
water740    #c4 ,the lads came back to  
the ,mountain of the ,house and         
dismounted4 ,the  ,mountain of the      
,house and its courts were hollow below1
 through fear of an  unseen grave4 ,and 
at the door of the court there were     
prepared the ashes  of the red heifers2 
and they brought a ram from the sheep1  

and they  twisted a rope between his    
horns1 and they twisted a stick and     
stuck it  into the end of the rope1 and 
it was dipped into the ashes1 and the   
ram  got a blow1 and he skipped         
backward1 and took them1 and caused them
 to  appear on the surface of the water4
 ,r4 ,jos said1 8you should not give an 
opportunity to the ,sadducees for       
scoffing3 but 7the lad7 took and        
prepared  the ashes40    #d4 ,they did  
not make use of 7what pertained7 to one 
red heifer for a  second one1 nor did   
they use another lad for7#gbh7 his      
7prepared7  companion4 8,and the lads   
themselves were in need of sprinkling10 
the words  of ,rabbi ,jos the ,galilean4
 ,r4 ,akiba said1 8they had no need of  
sprinkling40    #e4 ,if they did not    
find 7ashes7 of seven red heifers1 six  
were sufficient1  five1 four1 three1    
two1 one4 8,and who made them80 8,moses 
made the first1  and ,ezra the second1  
and 7there were7 five from ,ezra and    
afterward10 the  words of ,rabbi ,meier4

 ,but the ,sages say1 8seven from ,ezra 
and afterward40  8,and who made them80  
8,simon the ,just1 and ,john the        
,high-priest made each  two4 ,elihueni1 
son of ,hakuf1 and ,hanamel the         
,egyptian1 and ,ishmael1 son of  ,piani1
 made one each40    #f4 ,and a causeway 
was made from the ,mountain of the      
,house to the ,mount of  ,olives1 with  
arches over arches4 ,and there was an   
arch in front of the  last pillar for   
fear of an unseen grave4 ,over it the   
priest who burned the  heifer1 and the  
heifer with all her attendants1         
proceeded to the ,mount of  ,olives4    
#g4 ,if the heifer were unwilling to go1
 they did not bring with her a black    
one1 lest it be said1 8they slaughtered 
a black one0 nor a red one1 lest  it be 
said1 8they slaughtered two40 ,r4 ,jos  
said1 this was not the reason1  but     
because it is only said1 8,that he may  
bring her forth407#gbi7 ,and the  elders
 of ,israel preceded her on foot to the 
,mount of ,olives4 ,and a house  for    

washing was there4 ,and the priest who  
burned the heifer was rendered  unclean 
because of the ,sadducees17#gcj7 lest   
they should say1 8it is  needful for    
sunset to pass over him407#gca7    #h4  
,the elders put their hands on the      
priest and said1 8my ,lord              
,high-priest1 wash once40 ,he descended 
and washed1 and he came up and wiped    
himself4 ,and wood was set in order     
there1 cedar and ash and cypress and    
fig-wood smoothed4 ,and it was made like
 a tower1 and windows were opened  in   
it1 and their direction was westward4   
#i4 ,the red heifer was bound with a    
rope of bulrushes and she was put on    
the place of preparation1 with her head 
southward and with her face  westward4  
,the priest stood in the east with his  
face westward4 ,he  slaughtered the     
heifer with his right hand1 and received
 7the blood7 in  his left hand4 ,r4     
,judah said1 8he received it in his     
right hand and put it  into his left1   
and sprinkled it with his right hand40  

,he dipped his hand1  and sprinkled the 
blood seven times in front of the ,house
 of the ,holy of  ,holies4 ,for every   
sprinkling of blood he dipped his hand4 
,when he finished  sprinkling the blood 
he wiped his hand on the body of the    
heifer4 ,he went  down and kindled the  
fire with chips4 ,rabbi ,akiba said1    
8with  palm-branches40    #aj4 ,she     
burst and moved from her place4 ,he took
 cedar-wood and hyssop and  scarlet     
7wool74 ,he said to them1 8is this      
cedar-wood1 is this cedar-wood80  8is   
this hyssop1 is this hyssop80 8is this  
scarlet1 is this scarlet80  three times 
for each thing4 ,and they said to him1  
8yes10 8yes10 three  times for each     
thing4    #aa4 ,he wrapped them in the  
remainder7#gcb7 of the tongue of scarlet
 wool1  and cast them into the midst of 
the burning4 ,when the fire was burned  
down1 the ashes were beaten with sticks 
and sifted with sieves4 ,r4 ,ishmael    
said1 8with stone hammers1 and the work 
was finished with stone sieves40 ,a     

black piece in which there are ashes    
must be pulverized1 and that which  has 
no ashes is left4 ,bones with or without
 ashes were pulverized4 ,and  they were 
divided into three parts4 ,one part was 
put in the ,chel1 and one  was put on   
the ,mount of ,olives1 and one was      
divided for all the  guards7#gcc7 7i4e41
 the representatives of all ,israel74   
,chapter ,,iv      #a4 8,the heifer     
which was slaughtered without the proper
 intention1 7the  priest7 caught the    
blood and sprinkled it without the      
proper intention1 or  with the proper   
intention and afterward without the     
proper intention1 or  without the proper
 intention and 7afterward7 with the     
proper intention80  8,she is            
disallowed40 ,r4 ,eliezer 8allowed her40
 8,and if the priest did not  wash his  
hands and his feet80 8,she is           
disallowed40 ,r4 ,eliezer 8allowed      
her40 8,if she was not slaughtered by   
the ,high-priest80 8,she is             
disallowed40 ,r4 ,judah 8allowed her40  

8,if any of his garments were  wanting80
 8,she is disallowed40 ,and the rites   
were performed in white  vestments4     
#b4 8,if the priest burned her out of   
her prepared place1 or in two places1   
or burned two in one place80 8,she is   
disallowed40 8,if he sprinkled her      
blood but not straight in front of the  
,,door80 8,she is disallowed40 8,if he  
sprinkled her blood the sixth time for  
the seventh--he then turned and         
sprinkled the seventh80 8,she is        
disallowed40 8,if the priest sprinkled  
the  seventh time for the eighth--he    
then turned and sprinkled the eighth80  
8,she  is allowed40    #c4 8,if the     
priest burned the red heifer without    
wood1 or with every sort  of wood1 even 
with stubble and dung807#gcd7 8,she is  
allowed40 8,if he  skinned and cut her80
 8,she is allowed40 8,if he slaughtered 
her on  condition of eating from her    
flesh and drinking from her blood80     
8,she is  allowed40 ,rabbi ,eliezer     
said1 8intention does not disallow the  

heifer40    #d4 ,all who are busied     
about the heifer from the beginning to  
the end  render their garments legally  
unclean4 ,and any work gained from her  
renders her disallowed4 ,if any         
illegality happened during her          
slaughter1  she does not render their   
garments unclean4 ,if it happened during
 the  sprinkling of her blood1 everyone 
busied before her disallowance renders  
his garments unclean4 ,after her        
disallowance he does not render his     
garments unclean4 ,it follows that her  
difficulty is his convenience4 ,they    
who are busied about her are always     
liable for a trespass-offering4 ,they   
may add wood to her during her burning4 
,and her business is done in the  day   
and by a priest4 ,every work for gain   
with her causes her disallowance  until 
she be reduced to ashes4 ,and work for  
gain causes disallowance in  the water  
also1 until the ashes be strewn upon it4
        ,chapter ,v      #a4 ,he who    
brings earthen vessels for the ashes of 

the heifer must wash  them1 and place   
them in the furnace over night4 ,rabbi  
,judah said1 8even if  he bring them    
from his house they are allowed4 ,since 
everyone is trusted  about the heifer4  
,but in the heave-offering he opens the 
furnace and takes  out the vessels40 ,r4
 ,simon said1 8from the second7#gce7    
row40 ,r4 ,jos said1  8from the third   
row40    #b4 ,he who washes vessels for 
the ashes of the red heifer1 in water   
unsuitable for purification1 must dry   
them4 ,if he wash them in water         
suitable for purification1 it is not    
necessary to dry them4 ,if he add       
therein water for purification1 whether 
of one sort or the other sort of  water1
 he must dry them4    #c4 ,a pumpkin    
bottle which is washed in water         
unsuitable for purification1  may be    
used for purification1 till it becomes  
legally unclean4 ,when it is  unclean1  
they may no longer purify in it4 ,r4    
,joshua said1 8if one purify  in it at  
first1 one may purify in it to the last2

 if it cannot purify at  last1 it cannot
 purify at first40 ,whether it be clean 
or unclean1 one must  not add therein   
water for purification4    #d4 8,a      
hollow reed cut for the ashes of the red
 heifer80 ,r4 ,eliezer said1  8it must  
be washed at once40 ,r4 ,joshua said1   
8it must be rendered legally  unclean1  
and afterward washed40 ,everyone is     
suitable for purifying  excepting a deaf
 person1 an idiot1 and a child4 ,r4     
,judah 8allows a child1  but disallows a
 woman and a neuter40    #e4 ,water may 
be prepared for purification in every   
vessel1 even in vessels  of dung1 in    
vessels of stone and vessels of clay and
 in a boat4 ,water must  not be prepared
 for purification in the sides of       
vessels nor in the bottom  of a vase nor
 in the cork of a barrel nor in one's   
fists1 since they are  not used for     
filling water1 and they must not purify 
with them4 ,and the  water of the ashes 
of the heifer is not sprinkled without a
 vessel4 ,there  is no safety from      

defilement in the covering7#gcf7 bound  
except in proper  vessels--there is no  
safety from the defilement of earthen   
vessels except  in proper vessels4      
#f4 ,an egg-shaped vessel of the potters
 is allowed for the purifying water4    
,r4 ,jos 8disallows it40 8,the egg      
7shell7 of a hen80 ,r4 ,meier and ,r4   
,judah  8allow it10 but the ,sages      
8disallow it40    #g4 8,a trough in a   
rock80 8,they do not fill water with it1
 they do not  purify in it1 and they do 
not sprinkle from it1 and it does not   
need the  covering bound1 and it does   
not disallow7#gcg7 the purifying-pool40 
8,if  there were a vessel united 7to it7
 with lime80 8,they may fill water with 
it1 they may purify in it1 and sprinkle 
from it1 and it needs a covering  bound1
 and 7if it becomes legally unclean7 it 
disallows the purifying  pool40 8,it had
 a hole in the bottom1 and it was       
stuffed with a rag80 8,the  water in it 
is disallowed1 because it is not        
7entirely7 surrounded with  the vessel40

 8,if the hole were in the side1 and it 
was stuffed with a  rag80 8,the water   
within it is allowed1 because it is     
surrounded with the  vessel40 8,if a rim
 of mud was made for it1 and the water  
rose up to it80  8,it is disallowed40   
8,if it were so strong that the vessel  
could be lifted  by it80 8,it is        
allowed40    #h4 8,there are two troughs
 in one stone4 ,one of them is legally  
purified4  ,the water in the second is  
not purified4 ,there are holes from one 
trough  to the other like the pipe of a 
bottle1 or water overflowed from above  
only as much as the peeling of a garlic1
 and the owner had purified one of      
them80 8,the water in the second can    
also purify40    #i4 8,two stones which 
are placed near to each other1 and one  
made of them a  7drinking-7 trough1 and 
also two kneading-troughs1 and also a   
drinking-trough1 which was divided80    
8,the water1 which is between them1     
does not purify40 8,if one connected    
them with lime or gypsum1 and they can  

be lifted at once80 8,the water1 which  
is between them1 can purify40           
,chapter ,,vi      #a4 8,when one wishes
 to purify1 and the ashes of            
purification have fallen  on his hand or
 upon the side 7of the vessel71 and they
 afterward fell on a  drinking-trough80 
8,they are disallowed40 8,if water of   
purification fell  from a pipe on the   
trough80 8,it is disallowed40 8,he took 
the water of  purification out of the   
pipe1 and covered the pipe or shut the  
door with  it80 8,the ashes of          
purification are allowed1 but the water 
is disallowed40  8,he laid it on the    
ground80 8,it is disallowed40 8,he laid 
it in his hand80  8,it is allowed1      
because it is not otherwise possible40  
#b4 8,if the ashes swam on the surface  
of the water80 ,r4 ,meier and ,rabbi    
,simon said1 8one may take them and     
purify02 but the ,sages say1 8all ashes 
which have once touched water1 cannot   
purify40 8,if one have sprinkled the    
water1 and the ashes be found at the    

bottom80 ,r4 ,meier and ,r4 ,simon said1
  8,he may dry them and purify02 but the
 ,sages say1 8all ashes which have      
7once7 touched water1 cannot purify40   
#c4 8,if one prepare water for          
purification in a trough1 and there be a
 jug  in it80 8,though its mouth be ever
 so narrow1 the water therein can       
purify40 8,if there be a sponge80 8,the 
water in it is disallowed40 8,how is    
one to act80 8,he is to sprinkle till he
 come to the sponge4 ,when he has       
touched the sponge1 even if the water   
swim over it ever so little1 it is      
disallowed40    #d4 8,one has put in his
 hand or his foot1 or leaves of         
vegetables1 so that  the water of       
purification has run over to another    
vessel80 8,it is  disallowed40 ,if they 
were leaves of reeds or leaves of nuts1 
they are  allowed4 ,this is the rule3   
,the thing which contracts uncleanness  
is  disallowed2 and the thing which does
 not contract uncleanness is allowed4   
#e4 8,if one divert a well into a       

vat-shaped pool or into a marsh80 8,the 
water in them is disallowed for issues  
and leprosies1 or to purify with it  as 
with the water of the ashes of the      
heifer1 since it is not filled in a     
vessel40        ,chapter ,,vii      #a4 
8,when five persons filled five barrels 
with water of purification1 to  purify  
five persons requiring purification1 and
 they changed their mind  for one       
purification1 or they prepared for one  
purification1 and they  changed their   
mind for five80 8,they are all allowed40
 8,one person who  filled five barrels  
to purify five persons requiring        
purification1 and  changed his mind for 
one purification80 8,none is allowed but
 the last40  8,or he made ready for one 
purification1 and changed his mind for  
five  purifications80 8,none is allowed 
but the first purification40 8,if he    
said  to one1 #8purify all those for    
thee8' 0 8,none is allowed but the      
first40  8,purify all those for me80    
8,they are all allowed40    #b4 8,he who

 fills 7water of purification7 with one 
hand1 and does work with  the other     
hand1 if he fill for himself or for     
another person1 or if he  fill for both 
at once80 8,both are disallowed1 since  
work disallows in  filling 7water of    
purification7 whether for himself or for
 another40    #c4 8,he who puts in ashes
 with one hand1 and does work with the  
other  hand80 8,if it be for himself1 it
 is disallowed2 but if it be for another
  person1 it is allowed40 8,he who while
 doing work puts in ashes for himself   
and for another80 8,his own is          
disallowed1 and the other's is allowed40
 8,he  who puts in ashes for two persons
 at once80 8,both are allowed40    #d4  
8,put in ashes for me2 and ,i will put  
in ashes for thee80 8,the first  case is
 allowed40 8,fill water for me2 and ,i  
will fill water for thee80  8,the latter
 case is allowed40 8,put in ashes for   
me1 and ,i will fill water  for thee80  
8,both cases are allowed40 8,fill water 
for me2 and ,i will put in  ashes for   

thee80 8,both cases are disallowed40    
#e4 8,a person filled water for his own 
use1 and 7also7 for purification80  8,he
 fills first for himself and binds it on
 the shoulder-pole2 and  afterward he   
fills that for purification40 8,and if  
he fill that for  purification first1   
and afterward fill for himself80 8,it is
 disallowed40  ,he must put his own     
water behind him1 and the water for     
purification  before him4 8,and if he   
put that for purification behind him80  
8,it is  disallowed40 8,both are water  
for purification1 he put one in front   
and one  behind him80 8,it is allowed1  
because it is not otherwise possible40  
#f4 8,if one carry a rope in his        
hand807#gch7 8,if he go in the          
7straight7  way1 it is allowed40 8,if he
 go out of his way80 8,it is            
disallowed40 ,one  went to              
,jabneth7#gci7 during three feasts1     
about this matter1 and in the  third    
feast it was allowed to him as a        
decision for the time4    #g4 8,if one  

rolled the rope round his hand80 8,it is
 allowed2 but if he  rolled it after    
7drawing the water71 it is disallowed40 
,said ,r4 ,jos1  8this act they allowed 
as a decision for the time40    #h4 8,if
 one put aside the barrel lest it be    
broken1 or turned it on its  mouth for  
the purpose of drying it1 intending to  
fill it with water80 8,it  is allowed40 
8,but if he did so to carry in it       
ashes80 8,it is disallowed40  ,if one   
turned out potsherds from the trough1   
that it might contain more  water1 it is
 allowed2 but if they would be no       
hindrance to him in the time  of        
sprinkling1 it is disallowed4    #i4    
8,one who had water on his shoulder1 and
 he taught a decision in the law  or he 
showed the way to others or he killed a 
serpent or a scorpion or he  took food  
to put it aside80 8,it is disallowed40  
8,the food was for eating80  8,it is    
allowed40 8,the serpent or scorpion     
hindered him80 8,it is allowed40  ,said 
,rabbi ,judah1 8this is the rule3 ,an   

act for work1 whether a man stood  or   
did not stand1 is disallowed2 and an act
 which is not for work1 if he  stood1 is
 disallowed2 but if he did not stand1 it
 is allowed40    #aj4 8,he who handed   
over his water of purification to an    
unclean 7person780  8,it is disallowed40
 8,but if he handed it to a legally     
clean person80 8,it  is allowed40 ,r4   
,eleazar said1 8even to a 7person       
legally7 unclean it is  allowed1 if its 
owner did no work40    #aa4 8,two       
persons drew water for purification1 and
 each helped the other1  or each took a 
thorn from the other80 8,for one        
purification it is allowed1  for two    
purifications1 it is disallowed40 ,r4   
,jos said1 8even for two  purifications 
it is allowed1 if it were made a        
condition between them40    #ab4 8,he   
who has broken 7something7 during       
drawing water for purification  with the
 view of preparing it afterward80 8,the 
water is allowed40 8,but if  he prepared
 it80 8,the water is disallowed407#gdj7 

8,he ate with the view of  drying the   
remainder of his food80 8,the water is  
allowed40 8,but if he  dried it80 8,the 
water is disallowed40 8,he ate and left 
some1 and he threw  away what was left  
in his hand under a fig-tree1 or into   
the place of  drying1 that it might not 
be lost80 8,the water is disallowed40   
,chapter ,,viii      #a4 8,two persons  
watched a trough containing water for   
purification2 one of  them becomes      
legally unclean80 8,it is allowed1      
because it was in the  safe-keeping of  
the second40 8,he became clean and the  
second unclean80 8,it  is allowed1      
because it was in the safe-keeping of   
the first40 8,both became  unclean at   
once80 8,it is disallowed40 8,one of    
them did work80 8,it is  allowed1       
because it was in the safe-keeping of   
the second40 8,he stood  still1 and the 
second did work80 8,it is allowed1      
because it was in the  safe-keeping of  
the first40 8,both worked at once40 8,it
 is disallowed40    #b4 ,if one put     

ashes in the water for purification1 he 
must not put on his  sandal1 for if the 
water fall on the sandal1 it becomes    
legally unclean1  and renders him       
legally unclean4 ,this is the proverb1  
8,what makes thee  unclean1 cannot make 
me unclean1 but thou canst make me      
unclean40 8,if  water fall on his       
flesh80 8,he is clean40 8,if it fall on 
his garment80 8,it  becomes unclean1 and
 renders him unclean40 ,this is the     
proverb1 8,what  makes thee unclean1    
cannot make me unclean1 but thou canst  
make me  unclean40    #c4 ,he who burned
 the red heifer and the bullocks17#gda7 
and he who sent  forth the scapegoat1   
render garments unclean4 ,the heifer and
 the bullocks1  and the scapegoat which 
was sent forth1 cannot of themselves    
render  garments unclean4 ,this is the  
proverb3 8,what makes thee unclean1     
cannot  make me unclean1 but thou canst 
make me unclean40    #d4 ,if one eat    
from the carcass of a clean bird1 as it 
is in his throat1 it  renders garments  

unclean4 ,the carcass itself does not   
render garments  unclean4 ,this is the  
proverb3 8,what makes thee unclean1     
cannot make me  unclean1 but thou canst 
make me unclean40    #e4 ,every7#gdb7   
secondary uncleanness does not render   
vessels unclean1 but  fluid does so4 ,if
 fluid become unclean1 it renders       
vessels unclean4 ,this  is the proverb1 
8,what makes thee unclean1 cannot make  
me unclean1 but thou  canst make me     
unclean40    #f4 ,earthen vessels cannot
 render each other unclean1 but fluid   
does so4 ,if  fluid becomes unclean1 it 
renders vessels unclean4 ,this is the   
proverb1  8,what makes thee unclean1    
cannot make me unclean1 but thou canst  
make me  unclean40    #g4               
,everything7#gdc7 which disallows the   
heave-offering renders the fluid        
unclean so as to be a primary           
uncleanness1 for rendering a person     
unclean1  and disallowing him1 except he
 was one who washed by day47#gdd7 ,this 
is the  proverb1 8,what makes thee      

unclean1 cannot make me unclean1 but    
thou canst  make me unclean40    #h4    
,all seas are reckoned for a pool of    
purification1 as is said1 8,and the     
gathering together of the waters called 
,he seas107#gde7 the words of ,r4       
,meier4 ,r4 ,judah said1 8the great sea 
is as a purifying-pool2 it is not  said 
seas1 but there is in it many kinds of  
seas40 ,r4 ,jos said1 8all seas  may    
purify in flowing1 but they are         
disallowed for issues1 and leprosies1   
and for purifying with them the water of
 the ashes of the red heifer40    #i4   
,waters with a nickname are disallowed4 
,these are the nicknames--8salt0  and   
8lukewarm40 ,deceitful7#gdf7 waters are 
disallowed4 ,these are deceitful        
waters--they failed once in seven years1
 they failed during war and during      
famine--yet they are allowed4 ,r4 ,judah
 8disallows them40    #aj4 ,the waters  
of ,kirmion 7,kishon871 and the waters  
of ,pygah 7,belus87 are  disallowed1    
because they are the waters of marshes4 

,the waters of the  ,jordan and the     
waters of ,jarmuk7#gdg7 are disallowed1 
because they are  mixed4 ,and these are 
mixed waters1 one allowed and one       
disallowed are  mixed4 ,two which are   
allowed and mixed1 are allowed4 ,r4     
,judah 8disallows  them40    #aa4 8,the 
well of ,ahab7#gdh7 and the cave of     
,panias7#gdi7 are allowed4 ,water  which
 changed1 but changed of itself1 is     
allowed4 ,a well of water which  came   
from a distance is allowed1 only it must
 be watched1 that no man  check it40 ,r4
 ,judah said1 8it is taken for granted  
and allowed40 8,a well  into which earth
 or clay fell80 8,one must wait till it 
clear10 the words  of ,r4 ,ishmael4 ,r4 
,akiba said1 8there is no need of       
waiting40        ,chapter ,,ix      #a4 
8,a pan full of the water of            
purification into which ordinary water1 
however little1 has fallen80 ,r4        
,eliezer said1 8one must sprinkle twice 
with it40 ,but the ,sages 8disallow it40
 8,if dew fell into it80 ,r4 ,eliezer   

said1 8let him leave it in the sun1 and 
the dew evaporates40 ,but the ,sages    
8disallow it40 8,if fluid has fallen    
into it1 or fruit juice80 8,let him     
pour it out1 and it is necessary to dry 
it40 ,ink1 gum1 and vitriol1 and        
everything which can be remarked1 must  
be poured out1 and there is no          
necessity to dry it4    #b4 8,if insects
 and worms have fallen in and burst or  
changed their  appearance80 8,the water 
is disallowed40 ,a black beetle1 though 
not burst  nor changed1 disallows it1   
since it is like a pipe4 ,rabbi ,simon  
and ,r4  ,eliezer1 the son of ,jacob1   
said1 8the wheat-worm and the grain-worm
 are  allowed1 because there is no      
matter in them40    #c4 8,if a beast or 
animal drink of it80 8,they disallow    
it40 ,all fowls  disallow it1 excepting 
the dove1 because it sucks4 ,all        
creeping animals do  not disallow it1   
excepting the weasel1 because it laps4  
,rabban ,gamaliel  said1 8also the      
serpent1 because it spews40 ,r4 ,eliezer

 said1 8also the  mouse40    #d4 8,if   
one think to drink the water of         
purification80 ,r4 ,eliezer said1 8it   
is disallowed40 ,r4 ,joshua said1 8when 
he drew it 7toward him740 ,r4 ,jos      
said1 8of what are they talking1 of     
water in which there are no ashes40     
8,but of water in which there are       
ashes80 ,r4 ,eliezer said1 8when he drew
 it  7toward him740 ,r4 ,joshua said1   
8when he drinks40 ,but if it be poured  
into  his throat1 it is allowed4    #e4 
,water of purification which is         
disallowed1 must not be kneaded in      
mortar1 lest it bring misfortune to     
others4 ,r4 ,judah said1 8it is         
worthless40 8,a cow which drank water of
 purification80 8,her flesh is  unclean 
for twenty-four hours407#gej7 ,r4 ,judah
 said1 8it becomes worthless  in her    
intestines40    #f4 ,the water of       
purification and the ashes of           
purification must not be  passed over a 
river even in a boat1 nor may they be   
floated on the surface  of water4 ,nor  

may one stand on one side and throw them
 to the other side4  ,but one may pass  
with them through water1 which is up to 
his neck4 ,he who  is cleansed for      
purification1 may pass over water with  
empty vessels in  his hand cleansed for 
purification1 and with water in which   
there are no  ashes4    #g4 8,ashes     
which are allowed for purification1 when
 they are mixed in  ordinary ashes80    
8,we must follow the majority7#gea7 7in 
reference to  uncleanness7 and they do  
not purify with them40 ,rabbi ,eleazar  
said1 8they  may purify with them all40 
#h4 ,water intended for purification    
which was disallowed1 renders unclean   
7him who was7 cleansed for the          
heave-offering in his hands and body1   
but  it does not render unclean him who 
was cleansed for purification1 either   
in his hands or in his body4 8,if it    
were rendered unclean80 8,it renders    
unclean 7him who was7 cleansed for the  
heave-offering in his hands and in  his 
body1 but 7him who was7 cleansed for    

purification it renders unclean1  in his
 hands1 but not in his body40    #i4    
,ashes which are allowed when put on the
 surface of water1 which is  unsuitable 
for purification1 render unclean him who
 was cleansed for the  heave-offering in
 his hands and body1 but it does not    
render unclean him  who was cleansed for
 purification1 either in his hands or in
 his body4        ,chapter ,x      #a4  
,everything suited for causing legal    
uncleanness in that which is  trodden   
must be expelled from the ceremony of   
purification1 whether it be  unclean or 
clean1 and man likewise4 8,everything   
suited for producing  defilement of the 
dead1 whether it be unclean or clean80  
,r4 ,eliezer said1  8it is not          
expelled40 ,r4 ,joshua said1 8it is     
expelled40 ,but the ,sages say1  8if    
unclean it is expelled1 but the clean   
thing is not expelled40    #b4 ,he who  
is cleansed for purification1 when he   
touches that which is  expelled1 is     
unclean4 ,a jug for purification1 when  

it touches that which  is expelled1 is  
unclean4 ,he who is cleansed for        
purification1 when he  touches eatable  
or drinkable things with his hand1 is   
unclean4 8,but with  his foot80 8,he is 
clean40 8,the thing was moved with his  
hand80 ,r4 ,joshua  pronounces him      
8unclean02 but the ,sages pronounce him 
8clean40    #c4 8,an earthen vessel for 
purification1 which touched a creeping  
thing80  8,it is clean40 8,it was placed
 upon it80 ,r4 ,eleazar pronounces it   
8clean02  but the ,sages pronounce it   
8unclean40 8,it touched eatable or      
drinkable  things or holy writings80    
8,it is clean40 8,it was placed upon    
them80 ,r4  ,jos pronounced it 8clean02 
but the ,sages pronounced it 8unclean40 
#d4 8,when he who was cleansed for      
purification touched a fireplace7#geb7  
with his hand80 8,he is unclean40 8,but 
with his foot80 8,he is clean40 8,he    
stood on the fireplace1 and stretched   
his hand with the jug1 and the water    
and ashes in it beyond the fireplace1   

and also the shoulder-pole1 which he    
placed over the fireplace1 and on it    
were two earthen vessels1 one on  either
 side80 ,r4 ,akiba pronounces him       
8clean027#gec7 but the ,sages  pronounce
 him 8unclean40    #e4 8,he stood       
outside the fireplace1 and stretched his
 hand to the window1  and took the jug  
7with water and ashes7 and passed it    
over the fireplace80  ,r4 ,akiba        
pronounces him 8unclean10 but the ,sages
 pronounce him 8clean40  ,but he who was
 cleansed for purification1 may stand   
over the fireplace1  and in his hand an 
empty vessel cleansed for purification  
or 7one7 with  water without ashes4     
#f4 8,when a jug for purification       
touched 7one7 in which there were holy  
things1 or one in which there was a     
heave-offering80 8,the one for          
purification is unclean2 but those of   
the holy things and the  heave-offering 
are clean40 8,if both be in his two     
hands80 8,both are  unclean40 8,if both 
be in two papers80 8,both are clean40   

8,if the one for  purification be in    
paper1 and the one for the              
heave-offering be in his  hand80 8,both 
are unclean40 8,if the one for the      
heave-offering be in paper1  and the one
 for purification be in his hand80      
8,both are clean40 ,r4 ,joshua  said1   
8the one for the purification is        
unclean40 8,they were placed on the     
ground and one touched them80 8,the one 
for purification is unclean1 the  one   
containing the holy things1 and the one 
with the heave-offering are  clean40    
8,he moved them80 ,r4 ,joshua pronounces
 them 8unclean10 but the  ,sages        
pronounce them 8clean40        ,chapter 
,,xi      #a4 8,a pan for purification  
which one left open1 and he found it    
covered80  8,it is disallowed40 8,he    
left it open and found a covering on    
it80 8,if a  weasel could drink of it1  
or a serpent1 according to the words of 
,rabban  ,gamaliel1 or there fell in it 
dew by night1 it is disallowed40 ,water 
with  ashes cannot be saved 7from legal 

impurity7 by the covering7#ged7 bound   
upon it4 ,and water in which there are  
no ashes1 is saved by the covering      
bound upon it4    #b4 ,every doubt      
implies cleanness in the heave-offering 
and cleanness in  purification4 ,every  
reason for suspense in the              
heave-offering causes  pouring away of  
the water in purification4 ,if acts     
requiring legal  cleanness be afterward 
performed1 they are in suspense4        
,shallow water7#gee7  is clean for holy 
things1 and the heave-offering and      
purification4 ,r4  ,eleazar said1       
8trickling water7#gef7 is unclean for   
purification40    #c4 8,a dried fig of  
the heave-offering which has fallen into
 water for  purification1 and one has   
taken it out and eaten it80 8,if it be  
the size  of an egg1 whether it be      
unclean or clean1 the water is unclean1 
and he  who ate it is guilty of death40 
,r4 ,jos said1 8if it be clean the water
 is  clean40 ,he who was cleansed for   
the sin-offering1 and afterward put his 

head and the greater part of his body   
into water of purification1 is  unclean4
    #d4 ,everyone charged by the words  
of the ,law to enter water1 renders     
unclean holy things1 and the            
heave-offering and ordinary things and  
the  tithe1 and is prevented from       
entering the temple4 8,after entering   
7the  water7 he renders unclean holy    
things1 and disallows the               
heave-offering10  the words of ,r4      
,meier1 but the ,sages say1 8he         
disallows holy things and  the          
heave-offering1 but he is permitted in  
ordinary things and tithes1 and  if he  
came to the temple1 whether before or   
after entering 7water71 he is  a debtor 
7to the ,law740    #e4 8,everyone       
charged by the words of the ,scribes to 
enter water1 renders  unclean holy      
things1 and disallows the               
heave-offering1 but allows ordinary     
things and the tithes10 the words of ,r4
 ,meier2 but the ,sages 8disallow him   
in tithes40 ,after his entering 7water7 

he is permitted in all these4 ,and  if  
he come to the temple whether before or 
after entering water1 he is  free4      
#f4 ,everyone charged to enter water1   
whether by the words of the ,law or the 
words of the ,scribes1 renders unclean  
the water for purification and the      
ashes for purification1 and the         
sprinkler of the water of purification1 
by  touching or lifting4 8,the hyssop1  
and the water without ashes1 and empty  
vessels cleansed for purification       
7render unclean71 by touching or        
lifting10 the words of ,r4 ,meier2 but  
the ,sages say1 8by touching1 but not   
by lifting40    #g4 ,all hyssop which   
has a distinctive name is forbidden1    
simple hyssop is  allowed2 ,grecian     
hyssop1 colored hyssop1 ,roman hyssop1  
desert hyssop1 are  forbidden1 and that 
of the unclean heave-offering is        
forbidden1 but if it  were of the clean 
7heave-offering7 one should not sprinkle
 with it1 but if  one sprinkled with it1
 it is allowed4 ,men must not sprinkle  

with the  sprouts or the berries of     
hyssop4 ,when sprinkled with the        
sprouts1 they  are not prevented from   
entering the temple4 ,r4 ,eliezer said1 
8not even  with the berries40 ,these are
 sprouts--stalks which have not ripened4
    #h4 ,hyssop used for sprinkling is  
allowed to cleanse the leper4 8,if one  
gathered it for wood1 and fluid fell on 
it80 8,he may dry it1 and it is         
allowed40 8,if one gathered it for food1
 and fluid fell on it80 8,even  though  
he dried it1 it is disallowed40 8,if one
 gathered it for  purification80 8,it is
 reckoned as food10 the words of ,r4    
,meier4 ,r4 ,judah  and ,r4 ,jos and ,r4
 ,simon say1 8it is reckoned as wood40  
#i4 ,the order of the hyssop 7requires7 
three roots1 and in them three  stalks4 
,r4 ,judah said1 8to every root three   
stalks40 ,hyssop which has  three roots 
is to be separated and bound2 if        
separated and not bound1 if  bound and  
not separated1 if neither separated nor 
bound1 it is allowed4 ,r4  ,jos said1   

8the order of the hyssop is three roots 
and in them three  stalks1 and if there 
remain over from sprinkling two1 and    
their fibres  however small1 they are   
allowed40        ,chapter ,,xii      #a4
 ,short hyssop is made sufficient for   
sprinkling with a thread and  spindle1  
and it is dipped and lifted1 and one    
holds the hyssop and  sprinkles4 ,r4    
,judah and ,r4 ,simon say1 8as is the   
rule for sprinkling with  the hyssop1 so
 is the dipping with the hyssop0 7i4e41 
in holding it74    #b4 8,if one         
sprinkled and there is a doubt if the   
water with ashes came  from the thread1 
or a doubt if it came from the spindle1 
or a doubt if it  came from the stalk80 
8,his sprinkling is disallowed40 8,if he
 sprinkled on  two vessels1 there is a  
doubt2 if he sprinkled on both1 there is
 a doubt  that the sprinkling splashed  
from one to the other80 8,his sprinkling
 is  disallowed40 8,a needle is placed  
on a potsherd1 and he sprinkled it1     
there  is a doubt if he sprinkled on the

 needle1 there is a doubt if the        
sprinkling splashed from the potsherd   
upon it80 8,his sprinkling is           
disallowed40 8,a pan for purification   
with a narrow mouth80 8,he is to dip    
the hyssop in and lift it out as usual40
 ,r4 ,judah says1 8the first  sprinkling
 7is allowed740 8,the water of          
purification which became  diminished80 
8,one may dip in even the tops of the   
stalks and sprinkle1  except that he    
should not dry up the vessel40 8,his    
intention7#geg7 was to  sprinkle before 
him1 and he sprinkled behind him2 to    
sprinkle behind him1  and he sprinkled  
before him80 8,his sprinkling is        
disallowed40 8,before him1  and he      
sprinkled sidewise in front80 8,his     
sprinkling is allowed40 ,he may         
sprinkle a man whether he be aware of it
 or not4 ,he may sprinkle a man1 or     
vessels1 even should they be #ajj4      
#c4 8,his intention was to sprinkle on  
anything which can receive  defilement1 
and he sprinkled on a thing which cannot

 receive defilement80  8,if there remain
 7water7 in the hyssop he must not      
repeat it40 8,his  intention was to     
sprinkle on something which does not    
receive defilement1  and he sprinkled on
 something which does receive           
defilement80 8,if there  remain 7water7 
in the hyssop1 he may repeat it40 8,if  
upon man1 and he  sprinkled on a beast80
 8,if there remain 7water7 in the       
hyssop1 he must not  repeat it40 8,upon 
beast and he sprinkled on man80 8,if    
there be 7water7 in  the hyssop he may  
repeat it40 ,water which has dropped    
from the hyssop is  allowed1 because it 
renders everything unclean like the     
water of  purification47#geh7    #d4 ,he
 who sprinkled from a public window and 
entered the sanctuary1 and  the water   
was afterward found 7to be7 disallowed1 
is free4 ,he who  sprinkled from a      
private window and entered the          
sanctuary1 and the water  was afterward 
found 7to be7 disallowed1 is a debtor4  
,but the high-priest1  whether he       

sprinkled from a private1 or from a     
public window1 is free1  since no       
high-priest is indebted 7for an         
offering7 on his entering the           
sanctuary4 ,persons were slipping in    
water of purification before a public   
window1 and treading in it and were not 
hindered1 because the 7,sages7 say1     
8the water of purification1 which has   
done its duty1 causes no  uncleanness40 
#e4 ,a clean man who took the axe of one
 legally unclean by the handle17#gei7   
and sprinkled it1 even though there be  
so much water upon it as is  sufficient 
for sprinkling1 is clean4 8,how much    
water is sufficient for  sprinkling80   
8,sufficient that the tops of the stalks
 of hyssop be dipped  and sprinkled40   
,r4 ,judah said1 8we regard them as     
though the hyssop were  copper40    #f4 
8,he who sprinkled with unclean hyssop80
 8,if it be the size of an egg1  the    
water is disallowed1 and the sprinkling 
is disallowed40 8,if it be not  the size
 of an egg80 8,the water is allowed1 but

 the sprinkling is  disallowed1 and he  
who is sprinkled renders his companion  
unclean1 and he  again his companion1   
even though there be #ajj40    #g4 ,he  
who was cleansed for purification1 if   
his hands became unclean1 his  body is  
unclean1 and he renders his companion   
unclean1 and he again his  companion1   
even though there be #ajj4    #h4 ,a jug
 for purification1 which became unclean 
on the outside1 becomes  unclean inside1
 and renders unclean the one next to it1
 and it again the  next one1 even though
 they be #ajj4 ,the bell and its clapper
 are reckoned  as one4 ,the spindle for 
bulrushes is not to be sprinkled either 
on the  spindle or on the ring4 ,but if 
it be sprinkled1 it is sprinkled4 ,if it
 be  a spindle for flax1 its parts are  
all reckoned as one4 ,the skin which    
covers a couch which is joined to rings1
 is reckoned as one with it4 ,the       
canopy is neither reckoned for          
uncleanness or cleanness4 ,all handles  
of  vessels which enter them are        

reckoned as one with them4 ,rabbi       
,jochanan1  the son of ,nuri1 said1     
8even if they be only attached40    #i4 
,the panniers of an ass1 and the staff  
of the threshing-wagon1 and the  pole of
 a bier1 and the horn vessels of        
travellers1 and a chain for keys1  and  
the stitch-hooks of washers1 and a      
garment sewed with a mixture of  wool   
and linen1 are reckoned as one for      
uncleanness1 but not reckoned as  one   
for sprinkling4    #aj4 8,the cover of a
 kettle which is bound by a chain80 ,the
 school of  ,shammai say1 8it is        
reckoned as one for uncleanness1 but not
 reckoned as  one for sprinkling40 ,the 
school of ,hillel say1 8he sprinkled the
 kettle1  he sprinkled the cover2 he    
sprinkled the cover1 he did not sprinkle
 the  kettle40 ,all are permitted to    
sprinkle1 except a neuter and a woman1  
and a  child without understanding4 ,a  
woman may help a man when he sprinkles1 
and  she may hold for him the water4    
,and he dips the hyssop and sprinkles4  

,if  she take hold of his hand even in  
the moment of sprinkling1 it is         
disallowed4    #aa4 8,one dipped the    
hyssop by day and sprinkled by day80    
8,it is allowed40  8,he dipped the      
hyssop by day and sprinkled by night1 by
 night and  sprinkled by day80 8,it is  
disallowed40 8,by day1 and sprinkled on 
the day  following80 8,it is            
disallowed40 ,but he himself washed by  
night1 and  sprinkled by day1 since we  
do not sprinkle till the sun rise2 and  
everything done in sprinkling when the  
pillar of the morn ascends1 is  allowed4
          ,hands          ,pouring      
,water--,vessels--,water--,who ,may     
,pour--,how ,it ,is to ,be              
,poured--,hindrances to                 
,cleanness--,doubting--,primary         
,uncleanness--,secondary                
,uncleanness--,derived                  
,uncleanness--,rabban      ,simeon1 ,son
 of ,gamaliel--,straps of               
,phylacteries--,rolls of the            
,law--,holy ,scriptures--,canticles and 

,ecclesiastes--,foot-baths--,ammon      
and ,moab--,discussion between ,rabbis  
,eleazar1 ,ishmael1 and                 
,tarphon--,weeping of ,r4 ,eleazar--,an 
,ammonite ,proselyte--,chaldee          
,writing--,assyrian ,writing--,the      
,sadducees--,the ,books of ,homer--,the 
,pharisees--,writing the ,name4         
,chapter ,i      #a4 ,a                 
quarter-log7#gfj7 of water is poured on 
the hands of one person2 also  on the   
hands of two persons4 ,half a log on    
three or four4 ,from a log for  five1   
ten1 or even #ajj 7persons74 ,r4 ,jos   
says1 8provided there be not  less for  
the last than a quarter-log40 ,men may  
add 7water7 for the second              
washing17#gfa7 but they must not add it 
for the first4    #b4 ,they may put     
water for hands in all vessels1 even in 
vessels of dung or  vessels of stone or 
vessels of earth4 ,but they must not    
pour it on hands  out of the 7broken7   
sides of vessels or the bottom of a tub 
or the bung of  a cask4 ,nor may one    

give it to his neighbor out of the      
hollow of his hand3  because they must  
not draw or consecrate1 or sprinkle the 
water of  purification1 or put it on    
hands1 except it be in a vessel4 ,they  
can only  preserve vessels by the       
covering bound7#gfb7 upon them4 ,nor can
 they  preserve from uncleanness water  
in open earthen vessels17#gfc7 only in  
7covered7 vessels4    #c4 ,water which  
is unfit for animals to drink1 is unfit 
7for washing7 in  vessels2 but on the   
ground it is fit4 ,if ink1 gum1 or      
vitriol black drop  into it1 and its    
color be changed1 it is unfit4 ,if one  
made use of it1 or  soaked his bread in 
it1 it is unfit4 ,simeon the ,temanite  
said1 8even if he  intended to soak it  
in one vessel and it dropped into       
another1 it is fit40    #d4 ,if one     
rinsed vessels in it1 or rinsed out     
measures1 it is unfit4 ,if  one rinsed  
in it vessels already washed1 or new    
ones1 it is fit4 ,r4 ,jos  8disallows it
 for new vessels40    #e4 ,water in     

which the baker had dipped rolls1 is    
unfit2 but if he only  dipped in his    
hands1 it is fit4 ,all are allowed to   
pour water on hands1  even one deaf1 an 
idiot1 or a minor4 ,a man may rest a    
cask between his  knees and pour it4 ,he
 may incline the barrel on its side and 
pour it4 ,an  ape may pour water on     
hands4 ,r4 ,jos 8disallows these two    
cases40        ,chapter ,,ii      #a4   
8,if one poured on his hand one gush80  
8,his hand is clean40 8,if on both      
hands one gush80 ,r4 ,meier pronounces  
them 8unclean1 until one poured out  of 
a quarter-log 7vessel7 upon them40 8,if 
a heave-loaf fall 7on the  water780 8,it
 is clean40 ,r4 ,jos 8pronounces it     
unclean40    #b4 8,if one poured out his
 first 7ablution7 in one place1 and his 
second in  another place1 and a         
heave-loaf fall on the first80 8,it is  
unclean40 8,if  on the second80 8,it is 
clean40 8,if one poured out both the    
first and  second 7ablutions7 into one  
place1 and a heave-loaf fall on them80  

8,it is  unclean40 8,if one poured out  
his first ablution1 and find on his hand
 a  splinter or small stone80 8,his     
hands are unclean1 as the second water  
only  purifies the first washing on the 
hand407#gfd7 ,r4 ,simon1 the son of     
,gamaliel1 says1 8whatsoever is a       
creation of the water is clean40    #c4 
,the hands become legally unclean1 or   
legally clean up to the wrist4  8,how80 
8,if one poured the first 7ablution7 up 
to the wrist1 and the second  above the 
wrist1 and the water ran back into the  
hand80 8,it is clean40 8,if  one poured 
the first and second 7ablutions7 above  
the wrist1 and the water  ran back into 
the hand80 8,it is unclean40 8,if one   
poured the first  7ablution7 over one   
hand1 and afterward the second over both
 hands80 8,they  are unclean40 8,if one 
poured the first 7ablution7 over both   
hands1 and  afterward the second over   
one hand80 8,his hand is clean40 8,if   
one poured  water on one hand and then  
rubbed it against its fellow80 8,it is  

unclean40  8,if he rubbed it against his
 head1 or against the wall80 8,it is    
clean40  ,men may pour water over four  
or five persons alongside of each other1
 or  above each other1 provided they be 
separated1 so that the water can come   
on them4    #d4 8,there is a doubt if   
the water has been used1 there is a     
doubt if it  has not been used2 there is
 a doubt if it be the prescribed        
quantity1  there is a doubt if it be not
 the prescribed quantity3 there is a    
doubt if  it be 7legally7 unclean1 there
 is a doubt if it be 7legally7 clean80  
8,in  doubting he is clean10 because the
 ,sages said1 8if there be a doubt of   
his  hands being unclean1 or imparting  
uncleanness1 or being clean1 he is      
clean40 ,r4 ,jos said1 8if there be a   
doubt of cleanness it is  uncleanness40 
8,how80 8,his hands are clean1 and      
before him are two unclean  loaves1 it  
is doubtful if he touched them1 it is   
doubtful if he did not  touch them3 his 
hands are unclean1 and before him are   

two clean loaves1 it  is doubtful if he 
touched them1 it is doubtful if he did  
not touch them80  8,his hands are one   
unclean and one clean40 8,and before him
 are two clean  loaves3 he touched one  
of them1 it is doubtful if he touched   
the unclean1  it is doubtful if he      
touched the clean80 8,his hands are     
clean40 8,and  before him are two       
loaves1 one unclean and one clean1 he   
touched one of  them1 it is doubtful if 
he touched the unclean1 it is doubtful  
if he  touched the clean80 8,his hands  
are one unclean and one clean40 8,and   
before  him are two loaves1 one unclean 
and one clean1 he touched both of them1 
it  is doubtful if it were the unclean  
7loaf7 with the unclean 7hand71 or the  
clean 7loaf7 with the clean 7hand71 or  
the clean loaf with the unclean  7hand71
 or the unclean loaf with the clean     
hand80 8,the hands remain as  they were1
 and the loaves as they were407#gfe7    
,chapter ,,iii      #a4 8,whosoever puts
 his hands into a house smitten with    

leprosy80 8,his  hands are unclean in a 
primary degree407#gff7 ,the words of ,r4
 ,akiba4 ,but  the ,sages say1 8his     
hands are unclean in a secondary        
degree407#gfg7  8,whatever renders      
garments unclean at the time of contact1
 renders hands  unclean in a primary    
degree40 ,the words of ,r4 ,akiba4 ,but 
the ,sages say1  8in a secondary        
degree40 ,they said to ,r4 ,akiba1      
8where do we find the  hands 7unclean7  
in a primary degree80 8,everywhere10 he 
said to them2 8and  how is it possible  
for them to be unclean in a primary     
degree1 unless his  body is unclean1    
excepting this407#gfh7 8,victuals1 and  
vessels which are  unclean through      
liquids1 render hands unclean in a      
secondary degree40 ,the  words of ,r4   
,joshua4 ,but the ,sages say1 8that     
which is unclean through a  source of   
uncleanness17#gfi7 renders the hands    
unclean2 but derived  uncleanness7#ggj7 
does not render the hands unclean40     
,rabban ,simeon1 the  son of ,gamaliel1 

said1 8it happened that a woman came    
before my father4  ,she said to him1    
#8my hands entered into the hollow of an
 earthen vessel4'  ,he said to her1 #8my
 daughter1 from what was its            
uncleanness8' ,but ,i did  not hear what
 she said to him40 ,the ,sages said1    
8the thing is clear1 that  which is     
unclean through a source of uncleanness 
renders the hands  unclean2 but derived 
uncleanness does not render the hands   
unclean40    #b4 8,whatever disallows   
the heave-offering1 renders the hands   
unclean in a  secondary degree4 ,one    
hand can render the other hand unclean40
 ,the words  of ,r4 ,joshua4 ,but the   
,sages say1 8a secondary cannot make a  
secondary407#gga7 ,he said to them1 8and
 are not ,holy ,scriptures  secondaries1
 and they render the hands unclean80    
,they said to him1 8we  cannot judge the
 words of the ,law from the words of the
 scribes1 nor the  words of the scribes 
from the words of the ,law1 nor the     
words of the  scribes from other words  

of the scribes40    #c4 ,straps of      
phylacteries with the phylacteries1     
render the hands unclean4  ,r4 ,simeon  
says1 8the straps of phylacteries do not
 render the hands  unclean40    #d4 ,the
 margin in a book of the ,law1 at the   
top and bottom1 at the  beginning and   
end1 renders the hands unclean4 ,r4 ,jos
 says1 8in the end it  does not render  
the hands unclean1 until the roller be  
attached40    #e4 ,a book of the ,law   
which is erased1 but in which there     
remain  eighty-five letters like the    
portion1 8,and it came to pass when the 
,ark  set forward107#ggb7 renders the   
hands unclean4 ,any roll in which there 
are  written eighty-five letters like   
the portion1 8,and it came to pass when 
the ,ark set forward10 renders the hands
 unclean4 ,all sacred ,scriptures       
render the hands unclean4 ,the          
,canticles and ,ecclesiastes render the 
hands  unclean4 ,r4 ,judah says1        
8,canticles render the hands unclean1   
but  ,ecclesiastes is in dispute40 ,r4  

,jos says1 8,ecclesiastes does not      
render  the hands unclean1 but the      
,canticles are in dispute40 ,r4 ,simeon 
says1  8,ecclesiastes is one in which   
the school of ,shammai is less strict1  
and  the school of ,hillel more rigid40 
,r4 ,simeon1 the son of ,azai1 said1 8,i
  received by tradition from the mouths 
of the seventy-two elders1 on the  day  
they inducted ,r4 ,eleazar1 the son of  
,azariah1 into the president's  seat1   
that ,canticles and ,ecclesiastes render
 the hands unclean40 ,r4 ,akiba  said1  
8,god forbid6 no man in ,israel ever    
questioned that the ,canticles  render  
the hands unclean1 as the whole world is
 not equal to the day on  which the     
,canticles were given to ,israel2 for   
all the ,scriptures are holy1  but the  
,canticles are ,holy of ,holies4 ,they  
only disputed in reference to           
,ecclesiastes40 ,r4 ,jochanan1 the son  
of ,joshua1 the son of ,r4 ,akiba's     
father-in-law1 said1 8according to the  
words of the son of ,azai1 thus they    

disputed1 and thus they decided40       
,chapter ,,iv      #a4 ,on that         
day7#ggc7 they voted and decided1 8that 
a foot-bath containing  from two logs to
 nine cabs17#ggd7 which was split17#gge7
 may become unclean  from               
pressure107#ggf7 although ,r4 ,akiba    
says1 8that a foot-bath is as its       
name407#ggg7    #b4 ,on that day they   
said1 8that all sacrifices offered      
without due  intention are allowed1 but 
they do not absolve the owners from     
their  obligation1 except the           
passover-offering1 and the              
sin-offering--the  passover-offering in 
its time1 and the sin-offering at all   
times40 ,r4  ,eleazar says1 8also the   
trespass-offering1 the passover-offering
 in its  time1 and the sin or           
trespass-offering at all times40 ,r4    
,simeon1 the son  of ,azai1 said1 8,i   
received it by tradition from the mouth 
of the  seventy-two elders1 on the day  
they inducted ,r4 ,eleazar1 the son of  
,azariah1 into the president's seat1    

that all sacrifices offered without  due
 intention1 are allowed1 but they do not
 absolve the owners from their          
obligation1 except the                  
passover-offering1 and the              
sin-offering40 ,the son  of ,azai only  
added the burnt-offering1 but the ,sages
 did not agree with  him4    #c4 ,on    
that day they said1 8how is it with     
,ammon and ,moab7#ggh7 in the           
,sabbatical year80 ,r4 ,tarphon decided 
8they must pay tithes for the           
poor027#ggi7 but ,r4 ,eleazar1 son of   
,azariah1 decided 8second tithes407#ghj7
  ,r4 ,ishmael then said1 8,eleazar1 son
 of ,azariah1 it behoves thee to prove  
it1 for thou addest to the burden 7of   
the ,law72 and whoever adds to the      
burden 7of the ,law7 it behoves him to  
prove it40 ,r4 ,eleazar1 son of         
,azariah1 said to him1 8,ishmael1 my    
brother1 ,i have not changed from the   
order of the years17#gha7 but my brother
 ,tarphon has changed1 therefore it     
behoves him to prove it40 ,r4 ,tarphon  

replied1 8,egypt is out of the land1    
and ,ammon and ,moab are out of the     
land3 as ,egypt pays tithes for the poor
  in the ,sabbatical year1 so ,ammon and
 ,moab pay tithes for the poor in the   
,sabbatical year40 ,r4 ,eleazar1 son of 
,azariah1 replied3 8,babylon is out of  
the land1 and ,ammon and ,moab are out  
of the land2 even as ,babylon pays      
second tithes in the ,sabbatical year1  
so ,ammon and ,moab pay second tithes   
in the ,sabbatical year40 ,r4 ,tarphon  
replied1 8,egypt being near1 is subject 
to tithes for the poor1 in order that   
the poor in ,israel may be supported  in
 the ,sabbatical year2 so ,ammon and    
,moab1 which are near1 must also be     
subject to tithes for the poor1 in order
 that the poor in ,israel may be        
supported in the ,sabbatical year40 ,r4 
,eleazar1 the son of ,azariah1  replied1
 8thou seekest to increase money1 but   
thou only losest souls2  wouldest thou  
be the cause that heaven should neither 
send down dew nor  rain1 as is said1    

#8,will a man rob ,god8' ,yet ye have   
robbed me4 ,but ye say1  ,wherein have  
we robbed thee8 ,in tithes and          
offerings407#ghb7 ,r4 ,joshua  said1    
8,behold ,i will answer for my brother  
,tarphon1 but not according to  the     
sense of his words--,egypt is a new     
arrangement1 ,babylon is an old         
arrangement2 the judgment before us is a
 new arrangement4 ,let the new          
arrangement be judged from the new      
arrangement1 but let not a new          
arrangement be judged from an old       
arrangement4 ,egypt is an arrangement by
  the elders 7of the ,sanhedrin71 but   
,babylon is an arrangement by the       
prophets--the judgment before us is an  
arrangement by the elders4 ,let         
therefore the arrangement by the elders 
be judged from an arrangement by  the   
elders2 but let not an arrangement by   
the elders be judged from an            
arrangement by prophets40 ,they voted   
and decided 8that ,ammon and ,moab must 
pay tithes for the poor in the          

,sabbatical year40 ,when ,r4 ,jos1 son  
of  ,dormiskith1 came to ,r4 ,eleazar at
 ,lydda1 he said to him1 8what had you  
new  in the college to-day80 ,he        
answered1 8they voted and decided that  
,ammon  and ,moab must pay tithes in the
 ,sabbatical year40 ,r4 ,eleazar wept   
and  said1 8 #8,the secret of the ,,lord
 is with them that fear him2 and ,he    
will  show them ,his covenant4'7#ghc7   
,go and tell them1 be not anxious about 
your  vote1 for ,i received it by       
tradition from ,rabban ,jochanan1 the   
son of  ,zachai1 who heard it from his  
teacher1 up to the decision of ,moses   
from  ,sinai1 that ,ammon and ,moab must
 pay tithes to the poor1 in the         
,sabbatical  year40    #c4 ,on that day 
came ,judah1 an ,ammonitish proselyte1  
and stood before them  in the college4  
,he said to them1 8,how am ,i to come   
into the congregation80  ,rabban        
,gamaliel said to him1 8thou art        
forbidden40 ,r4 ,joshua said to him1    
8thou art allowed40 ,rabban ,gamaliel   

said1 8the ,scripture says1 #8,an       
,ammonite or ,moabite shall not enter   
into the congregation of the ,,lord2    
even to their tenth generation1 etc4'   
07#ghd7 ,to him said ,r4 ,joshua1 8,are 
then the ,ammonites or ,moabites still  
in their own land8 ,sennacherib1 ,king  
of ,assyria1 aforetime came up1 and     
commingled the nations1 as is said1     
#8,and ,i have removed the bounds of the
 people1 and have robbed their          
treasures1 and ,i have put down the     
inhabitants like a valiant  7man74'     
07#ghe7 ,rabban ,gamaliel said to him1  
8the ,scripture says1 #8,and  afterward 
,i will bring again the captivity of the
 children of ,ammon'27#ghf7  and they   
are already returned40 ,to him said ,r4 
,joshua1 8the ,scripture  says1 #8,and  
,i will bring again the captivity of my 
people of ,israel17#ghg7  and ,judah4'  
,but they are not yet returned40 ,and   
they allowed him to come  into the      
congregation4    #d4 ,the ,chaldee      
passages in ,ezra and ,daniel render the

 hands unclean4  ,chaldee written in    
,hebrew1 and ,hebrew written in         
,chaldee1 or in  ,hebrew17#ghh7 do not  
render the hands unclean4 ,in no case do
 they cause  uncleanness1 unless the    
writing be ,assyrian1 on parchment with 
ink4    #e4 ,the ,sadducees said1 8we   
blame you ,pharisees1 because you say   
sacred  ,scriptures render the hands    
unclean1 but the books ,hameram7#ghi7 do
 not  render the hands unclean40 ,rabban
 ,jochanan1 the son of ,zachai1 said1   
8and  have we nothing else against the  
,pharisees but this8 ,behold they say1  
#8that the bones of an ass are clean1   
but the bones of ,jochanan the          
high-priest are unclean4' 0 ,they said  
to him1 8according to their value is    
their uncleanness1 so that no one may   
make the bones of his father and  mother
 into spoons40 ,he said to them1 8so    
7are7 the sacred ,scriptures3  according
 to their value is their uncleanness4   
,the books ,hameram1 which  are not     
valued1 do not render the hands         

unclean40    #f4 ,the ,sadducees said1  
8we blame you ,pharisees1 that you      
declare the  stream flowing 7from a     
clean into an unclean vessel7 to be     
clean40 ,the  ,pharisees said1 8we blame
 you ,sadducees1 that you declare a     
stream of  water flowing from a         
graveyard to be clean40 ,the ,sadducees 
said1 8we blame  you ,pharisees1 because
 you say1 if my ox or my ass cause      
damage1 we are  responsible2 but if my  
slave or my bondwoman cause damage1 we  
are free4  ,what6 if ,i be responsible  
for my ox and my ass1 for which ,i have 
no  obligation1 ,i am bound for my slave
 or bondwoman for whom ,i have          
obligation4 ,it is just that ,i should  
be bound for their damages40 ,they  said
 to them 8no6 if you speak of my ox and 
my ass which have no  knowledge1 as you 
speak of my slave and bondwoman who have
 knowledge3  then1 if ,i offend them1   
they may go and set fire to the stacks  
of corn of  another1 and ,i should be   
bound to pay40    #g4 ,a ,galilean      

,sadducee said1 8,i blame you           
,pharisees1 because you write the  name 
of the reigning sovereign in the letter 
of divorce with ,moses40 ,the           
,pharisees said1 8we blame you ,galilean
 ,sadducee1 that you write the          
sovereign on the same page with the     
,,name1 and not only so1 but you write  
the sovereign above1 and the name below1
 as is said1 #8,and ,pharaoh said1      
8,who is the ,lord1 that ,i should obey 
his voice to let ,israel go80 ' 07#gij7 
,but when he was punished1 what did he  
say8 8,the ,,lord is righteous407#gia7  
,,the ,,kabbalah ,,unveiled3 ,,the      
,,lesser ,,holy ,,assembly              
,translated by ,s4 ,l4 ,macgregor       
,mathers          ,chapter ,i3 ,which   
,containeth the ,introduction           
,tradition4--,on that day on which the  
,companions were assembled together in  
the house of ,rabbi ,schimeon1 and on   
which he had arranged his affairs       
because he was about to depart from the 
world1 before him were ,rabbi  ,eleazar 

his son1 and ,rabbi ,abba1 and the rest 
of the ,companions2 and the  house was  
full4    ,therefore lifting up his eyes1
 ,rabbi ,schimeon saw that the house was
 full4  ,and ,rabbi ,schimeon wept1     
saying3 8,the second time when ,i was   
sick1 and  ,rabbi ,benchas ,ben ,yair   
was in my presence1 and until ,i had    
chosen my  place1 life hath been        
prolonged unto me even until now4       
8,when ,i was restored1 fire surrounded 
7my habitation7 which hitherto hath     
never ceased1 neither did any man enter 
in unto me without permission4    8,but 
now ,i see that it is taken away1 and   
that the house is filled40    ,while    
they were sitting down1 ,rabbi          
,schimeon1 opening his eyes1 beheld a   
certain vision1 and lo6 fire surrounded 
the house6    ,therefore all 7the       
others7 went forth1 and ,rabbi ,eleazar 
his son1 and  ,rabbi ,abba remained2 but
 the other ,companions sat without4     
,rabbi ,schimeon said unto ,rabbi       
,eleazar his son3 8,go forth1 and see   

whether  ,rabbi ,yitzchaq be present for
 whom ,i have made myself surety4       
8,and say thou unto him that he dispose 
his affairs1 and that he may sit  down  
with me4 ,blessed is his portion40      
,rabbi ,schimeon arose and again sat    
down2 and he laughed aloud1 and         
rejoicing said1 8,where are the         
companions80    ,rabbi ,eleazar arose   
and introduced them1 and they sat down  
in his  presence4    ,rabbi ,schimeon   
lifted up his hands and prayed a prayer1
 and was joyful4    ,and he said1 8,let 
those ,companions who were in the former
 ,conclave7#gib7  assembled here40      
,therefore1 all the others having gone  
forth1 there remained ,rabbi ,eleazar   
his son1 and ,rabbi ,abba1 and ,rabbi   
,yehudah1 and ,rabbi ,yosi ,bar ,yoqeb1 
and  ,rabbi ,chiya4    ,in the meantime 
,rabbi ,yitzchaq entered1 to whom ,rabbi
 ,schimeon said3 8,how  excellent is thy
 lot6 ,how much joy is this day stored  
up for thee60    ,rabbi ,abba sat down  
behind his 7i4e41 ,rabbi ,schimeon's7   

back1 and ,rabbi  ,eleazar before him   
7i4e41 ,rabbi ,schimeon74    ,rabbi     
,schimeon spake and said3 8,surely now  
is the time of benevolence1 and  ,i     
desire to enter without confusion into  
the world to come4    8,and verily these
 sacred things1 which hereunto have     
never been revealed1  ,i desire to      
reveal before the ,schekhinah2    8,lest
 they should say that ,i have kept back 
anything1 and that ,i have been  taken  
away from the world2 for even until now 
these things have been  concealed in my 
heart1 so that having entered into these
 very matters ,i  may be with them in   
the world to come4    8,but this is my  
arrangement of you2 let ,rabbi ,abba    
write1 and let ,rabbi  ,eleazar my son  
speak openly2 but let the rest of the   
,companions in silence  meditate in     
their heart40    ,rabbi ,abba arose from
 his seat behind him1 and ,rabbi        
,eleazar his son sat  down4    ,he said 
unto him1 8,arise1 ,o my son1 for       
another shall sit in that seat02  and   

,rabbi ,eleazar arose4    ,rabbi        
,schimeon covered himself and sat down2 
and he commenced1 and said1  ,ps4 cxv4  
#ag3 8 #8,the dead shall not praise     
,,ih1 ,yah1 nor all they who go  down   
into silence6'    8 #8,the dead shall   
not praise ,yah2' so it is certain that 
it is assuredly  those who are called   
dead2 for ,he1 ,god1 the most ,holy     
,one--may ,he be  blessed6--is called   
the ,living ,one1 and is ,himself       
commemorated among those  who are called
 living1 and not with those who are     
called dead4    8,and the end of this   
text runneth thus3 #8,nor all they who  
go down into  silence2' for all they who
 go down into silence remain in         
,gehenna4    8,there is another reason  
appertaining to those who are called    
living1 for  ,god the most ,holy        
,one--may ,he be blessed6--desireth     
their glory40    ,rabbi ,schimeon said3 
8,how different is this occasion from   
that of the  former conclave6 ,for into 
a certain conclave7#gic7 came ,he1 the  

most ,holy  and ,blessed ,god1 and ,his 
,chariot4    8,now verily ,he1 the ,holy
 ,one1 is here--may ,he be blessed--and 
,he hath  approached with those ,just   
who are in the ,garden of ,eden17#gid7  
which did  not occur in the former      
conclave4    8,and ,god1 the ,most ,holy
 ,one--may ,he be blessed--more         
promoteth the glory of  the ,just than  
,his own glory4    8,as it is written   
concerning ,jeroboam1 who sacrificed    
unto and served  other gods1 and yet    
,god1 the ,most ,holy ,one--may ,he be  
blessed6--waited for  him4    8,but     
because he stretched forth his hand     
against ,iddo the prophet1 his  hand    
became withered4    8,for it is written1
 #a ,kings xiii4 #d1 #8,and his hand    
became withered1 etc4'  ,here it is not 
written that it was because he served   
other gods1 but  because he extended his
 hand against ,iddo the prophet1 etc4   
8,now1 therefore1 ,god the ,most ,holy  
,one--may ,he be blessed6--promoteth    
their  glory 7i4e41 that of the ,just71 

and they all come with ,him40    ,he    
said1 8,verily1 ,rav ,hamenuna the elder
 is here1 and around him are  seventy   
,just represented in his circle1 of whom
 certain shine with the  splendor of the
 ,ancient and ,most ,holy ,one1 the     
,concealed with all  ,concealments4     
8,he1 ,i say1 cometh1 in order that with
 joy he may hear those words which ,i   
shall speak407#gie7    ,and when he had 
sat down he said3 8,assuredly here a    
seat hath been set  aside for ,rabbi    
,benchas ,ben ,yair40    ,the companions
 who were there trembled greatly1 and   
they arose1 and sat  down in the lowest 
part of the house2 but ,rabbi ,eleazar  
and ,rabbi ,abba  7still sat7 before    
,rabbi ,schimeon4    ,rabbi ,schimeon   
said3 8,in the former ,assembly we acted
 thus2 namely1 that  all the companions 
spoke1 and ,i also with them1 by turns4 
8,now ,i shall speak alone1 and let all 
hear my words1 superiors and  inferiors2
 blessed be my portion this day60       
,rabbi ,schimeon commenced1 and said1   

,cant4 vii4 #aj3 8 #8,i am my beloved's1
  and his desire is toward me4'    8,as 
long as ,i have been bound unto this    
world in one link with ,god1 the  ,most 
,holy ,one--may ,he be blessed6--have ,i
 been bound1 and therefore now is  ,his 
desire toward me4    8,for ,he ,himself 
and ,his whole holy company come1 so    
that with joy they may  hear the        
concealed words1 and the praise of ,him1
 the ,most ,holy ,ancient  ,one1 the    
,concealed with all ,concealments4      
8,and ,he separateth ,himself ever more 
and more2 ,he is separated from all     
things1 neither yet doth ,he altogether 
separate ,himself1 seeing that unto     
,himself all things adhere1 and that ,he
 ,himself adhereth unto all2 ,,hva1     
,hoa1 ,he ,himself is all2 ,he the ,most
 ,holy ,ancient of all ,ancients1 the   
,concealed with all ,concealments4      
8,he hath been formed1 and yet as it    
were ,he hath not been formed4 ,he hath 
been conformed1 so that ,he may sustain 
all things2 yet is ,he not formed1      

seeing that ,he is not discovered4      
8,when ,he is conformed ,he produceth   
nine ,lights1 which shine forth from    
,him1 from ,his conformation4    8,and  
from ,himself those ,lights shine forth1
 and they emit flames1 and they  rush   
forth and are extended on every side1   
like as from an elevated  lantern the   
rays of light stream down on every side4
    8,and those rays of light17#gif7    
which are extended1 when anyone draweth 
near unto them1 so that they may be     
examined1 are not found1 and there is   
only the lantern alone4    8,so also is 
,he the ,most ,holy and ,ancient ,one3  
,he is that highest ,light  concealed   
with all concealments1 and ,he is not   
found2 those rays7#gig7  7proceeding    
from ,him7 being excepted1 which are    
extended1 which are  revealed1 and which
 are hidden4    8,and they are called   
the ,holy ,name1 and therefore are all  
things ,one4    8,which truly our       
companions have said in former books1   
that certain paths  have been created by

 the ,most ,holy ,ancient ,one1 who is  
revealed through  them collectively and 
severally2 since they are the           
conformations of the  ,most ,holy       
,ancient ,one1 concerning them now there
 is not time for  examination4    8,i   
have spoken concerning them in the ,holy
 ,assembly1 and ,i have beheld  that    
which before ,i did not understand in   
such a manner1 and ,i have hidden  the  
matter in my heart4    8,but now ,i     
alone will describe these things before 
the ,holy ,king1 and all  those         
assuredly just men who have assembled to
 hear these words40          ,chapter   
,,ii3 ,concerning the ,skull of the     
,ancient ,one1 and ,concerning ,his     
,brain2 and ,concerning the ,three      
,heads1 and the ,hair1 and the          
,discriminatory ,paths      ,the skull  
of the ,white ,head hath not beginning1 
but its end is the  convexity of its    
joining together1 which is extended1 and
 shineth4    ,and from it the just shall
 inherit #djj7gih7 desirable worlds in  

the world  to come4    ,and from this   
convexity of the joining together of    
this ,white ,skull daily  distilleth a  
dew into ,microprosopus1 into that place
 which is called  ,heaven2 and in that  
very place shall the dead be raised to  
life in the  time to come4    ,like as  
it is written1 ,gen4 xxvii4 #bg3 8,and  
,elohim shall give thee from  the dew of
 heaven40    ,and ,his head is filled   
with that dew1 and all the place of the 
apple-trees  distilleth therewith4      
,he1 the ,most ,holy ,ancient ,one1 is  
hidden and concealed1 and in that ,skull
  is the ,supernal ,wisdom concealed1   
who is found and who is not found4      
,for assuredly in ,him1 the ,ancient    
,one1 nothing is revealed save the ,head
  alone1 seeing that that ,head is      
itself the ,head of all heads4    ,the  
beginning of that ,supernal ,wisdom     
which also is itself the ,head1 is      
hidden therein1 and is called the       
,supernal ,brain1 the ,hidden ,brain1   
the  ,tranquil and ,calm ,brain2 neither

 doth any man know it1 save ,he         
,himself4    ,three ,heads have been    
formed forth1 one within the other1 and 
the other  above the other4    ,one     
,head is the ,concealed ,wisdom1 which  
is covered and is not disclosed4    ,and
 this ,hidden ,wisdom is the ,head of   
all things1 and the ,head of the        
remaining ,wisdoms4    ,the ,supernal   
,head is the ,most ,holy ,ancient ,one1 
the ,concealed with all  ,concealments4 
,the ,head of all ,heads1 the ,head     
which is not a ,head7#gii7--namely1 that
  which is in that ,head--neither knows 
nor is known1 because it cannot be      
comprehended either by ,wisdom or       
,understanding4    ,and therefore is it 
read1 ,num4 xxiv4 #aa3 8,fly thee in thy
 place20 and  ,ezek4 i4 #ad4 ,the       
,chaioth1 living creatures1 are said to 
run forth and  return4    ,and therefore
 is the ,most ,holy ,ancient ,one called
 ,,ain1 ,ain1 the  ,negatively          
,existent2 seeing that back from ,him   
dependeth the ,,ain1 the  ,negative     

,existence47#hjj7    ,but all those     
hairs and all those locks depend from   
the ,hidden ,brain4    ,and all are calm
 7otherwise1 are disposed7 in the       
,equilibrium2 neither in  any manner is 
the neck seen 7i4e41 because of the     
locks which overshadow  it74    ,because
 ,he the ,most ,holy ,ancient ,one is in
 an unvarying condition of joy1  neither
 changeth ,he from mercy forever4       
,but in the thirteen measurements7#hja7 
of mercies is ,he found1 because that   
,wisdom hidden in ,him is divided into  
three7#hjb7 paths in a quaternary1 and  
,he ,himself the ,ancient ,one          
comprehendeth them1 and through them    
doth ,he  reign over all things4    ,one
 7path7 which shineth in the midst of   
the hairs going forth from the  ,skull1 
is that path by whose light the just are
 led into the world to  come4    ,like  
as it is written1 ,prov4 iv4 #ah1 8,and 
the path of the just shineth as  the    
,light40    ,and concerning this it is  
written1 ,isa4 lviii4 #ad1 8,then shalt 

thou  delight thyself in                
,tetragrammaton40    ,and from that     
path7#hjc7 are all the other paths      
illuminated which depend  from          
,microprosopus4    ,he the ,eternal     
,ancient of the ,ancient ,ones is the   
highest ,crown among the  ,supernals1   
wherewith all ,diadems and ,crowns are  
crowned4    ,and from ,him are all the  
,lights illuminated1 and they flash     
forth flames1  and shine4    ,but ,he   
verily is the ,supreme ,light1 which is 
hidden1 which is not known4    ,and all 
the other ,lights are kindled by ,him1  
and derive 7their7 splendor  7from him74
    ,he the ,most ,holy ,ancient ,one is
 found to have three heads1 which are   
contained in the ,one ,head47#hjd7      
,and ,he ,himself is that only highest  
supreme ,head4    ,and since ,he the    
,most ,holy ,ancient ,one is thus       
symbolized in the ,triad1  hence all the
 other ,lights which shine are included 
in ,triads47#hje7    ,moreover1 the     
,most ,holy ,ancient ,one is also       

symbolized by the ,duad4    ,and the    
division of the ,ancient ,one in the    
,duad is so that the 7one form  is7 the 
,highest ,crown of all the ,supernals1  
the ,head of all ,heads4    ,and 7the   
other is7 that superior ,head1 and ,it  
is not known4    ,so also all the       
remaining ,lights are mystically divided
 into ,duads4    ,furthermore1 the ,most
 ,holy ,ancient ,one is symbolized and  
concealed under  the conception of the  
,unity1 for ,he himself is ,one1 and all
 things are  ,one4    ,and thus all the 
other ,lights are sanctified1 are       
restricted1 and are  bound together in  
the ,unity or ,monad1 and are ,one2 and 
all things are ,,hva1  ,hoa1 ,himself4  
,chapter ,,iii3 ,concerning the         
,forehead of the ,most ,holy ,ancient   
,one      ,the ,forehead1 which is      
uncovered in the ,most ,holy ,ancient   
,one1 is called  ,grace4    ,for that   
,supernal ,head concealed in the        
,higher1 which no man hath known1       
expandeth a certain external            

manifestation1 beautiful and gracious1  
which  is comprehended in the ,forehead4
    ,and since ,he ,himself is the grace
 of all graciousness2 hence ,he assumeth
  the conformation of the ,forehead1    
which is disclosed in the most intense  
light 7otherwise1 hath a formation in   
the figure of a leaf74    ,and when ,it 
is disclosed1 the grace of all          
graciousness is found in all  worlds4   
,and all the prayers of the ,inferiors  
are accepted2 and the countenance of    
,microprosopus is illuminated1 and all  
things are found to exist in mercy4     
,and since 7through this7 all judgments 
are hidden and subjected1 hence in  the 
,sabbath1 in the time of the afternoon  
prayers1 in which all judgments  are    
excited1 that ,forehead is disclosed4   
,and all the judgments are turned aside1
 and mercies are found4    ,and         
therefore is the ,sabbath found without 
judgment1 as well that which is  above  
as that which is below2 also the fire of
 ,gehenna is restrained in  its place1  

and the transgressors are at rest4      
,and therefore is the ,spirit ,,nshmth1 
of joy added on the ,sabbath4    ,and it
 behoveth man to rejoice with three     
feasts on the ,sabbath2 for all  truth1 
and the whole system of true faith1 is  
found therein 7i4e41 in  the ,sabbath74 
,and it behoveth man to prepare the     
table1 that he may eat in the three     
feasts of true faith1 and rejoice in    
them47#hjf7    ,rabbi ,schimeon said3   
8,i attest concerning myself1 before all
 these who are  here present1 that      
through all my days ,i have not omitted 
these three  feasts1 and that because of
 them ,i have not been compelled to fast
 on the  ,sabbath4    8,furthermore1    
also on other days ,i have not been     
compelled 7to fast71 much  less on the  
,sabbath1 for he who rightly acteth     
concerning these 7feasts7  is the adept 
of perfect truth4    8,the first feast  
is that of the ,great ,mother2 the      
second that of the ,holy  ,king2 and the
 third that of the ,most ,holy ,ancient 

,one1 the ,concealed with  all          
,concealments47#hjg7    8,and in this   
world1 who can thoroughly follow out1   
through them1 those  paths8    8,if this
 ,,rtzvn1 ,ratzon1 ,grace1 be revealed1 
all those judgments are  enlightened1   
and are diverted from their concentrated
 rigor4    8,the conformation of ,him1  
the ,most ,holy ,ancient ,one1 is       
instituted through  one form1 which is  
the ideal ,syntagma of all forms4       
8,the same is the ,concealed ,supernal  
,wisdom1 the synthesis of all the rest4 
8,and this is called ,,odn1 ,eden1 or   
the supernal ,paradise1 concealed with  
all occultations4    8,and it is the    
,brain of the ,most ,holy ,ancient ,one1
 and that ,brain is  expanded on every  
side4    8,therefore is it extended into
 ,eden1 or another ,paradise17#hjh7 and 
from  this is ,eden or ,paradise formed 
forth4    8,and when this ,head1 which  
is concealed in the ,head of the        
,ancient ,one1  which is not known1     
extendeth a certain frontal formation1  

which is formed  for brilliance1 then   
flasheth forth the ,lightning of ,his   
,brain4    8,and it is formed forth and 
illuminated with many ,lights4    8,and 
it produceth and designeth 7a certain   
effect7 in this ,light  7otherwise1 in  
this opening71 in this ,forehead1       
whereon is inscribed a  certain ,light1 
which is called ,,rtzvn1 ,ratzon1       
,grace4    8,and that ,grace is extended
 backward into the beard1 even unto that
 place  where it can remain in the      
beard1 and it is called the ,supernal1  
,,chsd1  ,chesed1 ,mercy4    8,and when 
this ,grace is uncovered1 all the ,lords
 of ,judgment behold ,it1  and are      
turned aside40          ,chapter ,,iv3  
,concerning the ,eyes of the ,most ,holy
 ,ancient ,one      ,the eyes of the    
,head of the ,most ,holy ,ancient ,one  
are two in one17#hji7  equal1 which ever
 watch1 and sleep not4    ,like as it is
 written1 ,ps4 cxxi4 #d1 8,the ,keeper  
of ,israel neither  slumbereth nor      
sleepeth10 etc42 namely1 of ,israel the 

holy4    ,and therefore are there no    
eyebrows nor eyelashes unto ,his eyes4  
,this ,brain is conformed and           
illuminated with three supernal white   
brilliances4    ,with this white        
brilliance are the eyes of              
,microprosopus bathed4    ,as it is     
written1 ,cant4 v4 #ab1 8,washed with   
milk10 flowing down from the  fullness  
of that primal white brilliance4    ,and
 with the remaining white brilliances   
are the other lights cleansed and       
purified4    ,the ,brain is called the  
,fountain of ,benevolence1 the fountain 
wherein all  blessings are found4       
,and since this ,brain radiateth into   
the three white brilliances of the eye  
7of ,microprosopus71 hence is that      
called the 8good eye10 concerning which 
it is said1 ,prov4 xxii4 #i1 8,it shall 
be blessed10 or rather that from it     
dependeth blessing4    ,for through the 
,brain are manifested the white         
brilliances of the eye4    ,and when    
this eye looketh upon ,microprosopus1   

all the worlds are 7in a  state of7     
happiness4    ,this is the right eye4   
,the inferior eyes are right and left1  
two in  duplicate color4    ,in the     
8,book of ,concealed ,mystery0 have we  
taught that there is a ,superior  ,yod1 
an ,inferior ,yod2 a ,superior ,he1 an  
,inferior ,he2 a ,superior ,vau1 an     
,inferior ,vau4    ,unto the ,ancient   
,one pertain all the ,superiors1 and    
unto ,microprosopus the  ,inferiors4    
,they depend not in another manner1 but 
only thus2 for from the ,most ,holy     
,ancient ,one do they depend4    ,for   
the ,name of the ,ancient ,one is       
concealed in all things1 neither is it  
found4    ,but those letters which      
depend from the ,ancient ,one1 so that  
they may be  established1 are all       
inferiors4 ,for were it not so1 they    
could not be  established4    ,and      
therefore is the ,holy ,name7#haj7 alike
 concealed and manifest4    ,for that   
which is concealed pertaineth unto the  
,most ,holy ,ancient ,one1 the          

,concealed in all things4    ,but that1 
indeed1 which is manifested1 because it 
dependeth1 belongeth  unto              
,microprosopus4 7,otherwise1 that which 
is manifested1 is so for this           
reason--that it is manifested because it
 dependeth1 etc47    ,and therefore do  
all the blessings require both          
concealment and  manifestation4         
,those concealed letters which hang     
behind depend from the ,most ,holy      
,ancient ,one4    ,wherefore do they    
hang behind8 ,for the purpose of        
establishing the  ,inferior ,yod4       
7,otherwise1 assuredly from the ,skull1 
from the ,forehead1  from the ,eyes1 do 
they depend4 ,and the ,yod              
,maternal7#haa7 dependeth toward  the   
,inferior ,yod47          ,chapter ,v3  
,concerning the ,nose of the ,most ,holy
 ,ancient ,one      ,the ,nose4 ,from   
this nose1 from the openings of the     
nostrils1 the ,spirit of  ,life rusheth 
forth upon ,microprosopus4    ,and from 
that opening of the nose1 from those    

openings of the nostrils1  dependeth the
 letter ,he1 in order to establish the  
other and inferior ,he4    ,and that    
,spirit proceedeth from the hidden      
brain1 and ,she is called the  ,spirit  
of ,life1 and through that ,spirit7#hab7
 will all men understand  ,,chkmtha1    
,chokmatha1 ,wisdom1 in the time of     
,king ,messiah4    ,as it is written1   
,isa4 xi4 #b3 8,and the ,spirit of      
,wisdom and ,understanding1  ,,rvch     
,,chkmh ,,vbinh1 ,ruach ,chokmah        
,va-,binah1 shall rest upon ,him10 etc4 
,this nose is life in every part2       
perfect joy1 rest of spirit1 and health4
    ,the nose of ,microprosopus is as we
 have 7before7 conformed it4    ,since  
concerning ,him it is said1 ,ps4 xviii4 
#i1 8,there ascendeth a smoke in  his   
nose10 etc4    ,but concerning this it  
is written1 ,isa4 xlviii4 #i1 8,and for 
my name's sake  will ,i defer mine anger
 7literally1 lengthen my nose7 for      
thee40    7,but in the book which is    
called 8,the ,treatise of the ,school of

 ,rav ,yeyeva  the ,elder10 the letter  
,he is located in the mouth1 and he doth
 not argue  in the same manner as in the
 text1 neither doth he bring about the  
same  combination1 although the matter  
eventuateth in the same manner47    ,but
 yet from the letter the judgment       
dependeth1 and judgment pertaineth  unto
 the nose 7of ,microprosopus74 ,like as 
it is written1 ,ps4 xviii4 #i1  8,smoke 
ascendeth out of ,his nose40    ,and if 
thou sayest that behold also it is      
written1 8,and fire out of ,his  mouth  
consumeth10 surely the foundation of    
wrath dependeth from ,his nose4    ,all 
the conformations of the ,most ,holy    
,ancient ,one are formed forth from  the
 calm and concealed brain4    ,and all  
the conformations of ,microprosopus are 
formed through the ,inferior  ,chokmah1 
,wisdom4 ,like as it is written1 ,ps4   
civ4 #bd1 8,all these hast  thou made in
 ,chokmah40 ,and certainly it 7,wisdom7 
is the epitome of all  things4    ,now  
what is the difference between ,h1 ,he1 

and ,h1 ,he8 ,by the ,inferior  ,he is  
judgment stirred up2 but in this        
instance1 through the other ,he1  mercy 
unto mercy is denoted4          ,chapter
 ,,vi3 ,concerning the ,beard of the    
,most ,holy ,ancient ,one      ,from the
 ,beard of the ,most ,holy ,ancient ,one
 hangeth the whole ornament of  all1 and
 the ,influence2 for all things are     
called from that beard1  ,influence4    
,this is the ,ornament of all           
,ornaments1 and this influence do all   
the  superiors and inferiors alike      
behold4    ,from this ,influence        
dependeth the life of all things4       
,from this ,influence heavens and earth 
depend1 the rains of grace1 and the     
nourishment of all things4    ,from this
 ,influence cometh the providence of all
 things4 ,from this  ,influence depend  
all the superior and inferior hosts4    
,thirteen fountains of excellent and    
precious oil depend from this beard of  
most glorious ,influence1 and they all  
flow down into ,microprosopus4    ,say  

not thou1 however1 that all do so1 but  
nine of them are found 7in              
,microprosopus7 for the purpose of      
diverting the judgments4    ,and        
whensoever this ,influence hangeth down 
in equilibrium even unto the  heart1 all
 the ,holinesses of the ,holinesses of  
,holiness depend from it4    ,in that   
,influence is extended an expansion of  
the ,supernal ,emanation17#hac7  which  
is the ,head of all ,heads1 which is not
 known nor perfected1 and  which neither
 superiors nor inferiors have known1    
because from that  ,influence all things
 depend4    ,in this beard the ,three   
,heads concerning which we have spoken  
are  expanded1 and all things are       
associated together in this ,influence1 
and  are found therein4    ,and         
therefore every ornament of ornaments   
dependeth from that ,influence4         
,those letters which depend from this   
,ancient ,one all hang in that beard1   
and are associated together in that     
,influence4    ,and they hang therein   

for the purpose of establishing the     
other letters4    ,for unless those     
letters could ascend into the ,ancient  
,one1 those other  letters could not be 
established4    ,and therefore ,moses   
saith when necessary ,,ihvh1 ,,ihvh1    
twice2 and so that an  accent           
distinguishes the one from the other4   
,for assuredly from the ,influence all  
things depend4    ,by that ,influence   
are both superiors and inferiors brought
 unto reverence1  and are prostrate     
before it4    ,blessed is he who        
attaineth hereunto4          ,chapter   
,,vii3 ,concerning the ,brain and the   
,wisdom in ,general      ,of this ,most 
,holy ,ancient ,one1 ,concealed with all
 ,concealments1 there is  no mention    
made1 neither is ,he found4    ,for     
since this ,head is the supreme of all  
the supernals1 hence ,he is only        
symbolized as a head alone without body1
 for the purpose of establishing  all   
things4    ,and ,he ,himself is         
concealed1 and hidden1 and kept         

recondite by all things4    ,his        
conformation is that ,he is formed forth
 in that brain1 the most hidden  of all 
things1 which is expanded and formed    
forth1 and hence proceedeth  the        
superior and inferior ,,chsd1 ,chesed1  
,mercy4    ,and the superior ,chesed is 
formed forth and expanded1 and all      
things are  comprehended in this        
concealed brain4    ,for when that      
,white ,brilliance is formed forth in   
that ,light1 it acteth  upon that which 
acteth upon this brain1 and it is       
enlightened4    ,and the second brain   
dependeth from that very glorious       
,influence1 it is  expanded into the    
thirty-two7#had7 paths1 when it is      
illuminated1 then it  shineth from that 
very glorious ,influence47#hae7         
,therefore are the ,three ,supernal     
,heads illuminated2 ,two ,heads1 and    
,one  which comprehendeth them2 and they
 hang in that ,influence1 and by ,it are
  they comprehended4    ,hence becometh 
the ornament of the beard to be         

manifested1 which is the  occult        
,influence4    ,and those inferiors are 
conformed1 like as the ,most ,holy      
,ancient ,one4    ,the ,three ,heads    
surround ,him2 thus all things can      
appear in the ,three  ,heads2 and when  
they are illuminated all things depend  
together from ,him  in the ,three       
,heads1 whereof two are on the two      
sides1 and one which  includeth them4   
,and if thou sayest1 8,who is the ,most 
,holy ,ancient ,one80 come and see4 ,the
  ,supreme ,head is that which is not   
known1 nor comprehended1 nor designated1
  and that 7,head7 comprehendeth all    
things4    ,and the ,two ,heads are     
contained in ,itself4 7,otherwise hang1 
etc47    ,and then are all these things 
thus ordained2 truly ,himself existeth  
not in  numeration1 nor in system1 nor  
in computation1 but in the judgment of  
the  heart4    ,concerning this it is   
written1 ,ps4 xxxix4 #b1 8,i said ,i    
will take heed unto  my ways1 that ,i   
offend not with my tongue40    ,the     

place of commencement is found from the 
,most ,holy ,ancient ,one1 and it  is   
illuminated by the ,influence4 ,that is 
the ,light of ,wisdom4    ,and it is    
extended in thirty-two directions1 and  
departeth from that  hidden brain1 from 
that ,light which existeth in ,itself4  
,and because the ,most ,holy ,ancient   
,one shineth in the beginning           
7otherwise1  in the wisdom71 this itself
 is this4 ,and the same is that         
beginning from  which manifestation is  
made4    ,and is conformed in the ,three
 ,heads1 which ,one ,head includeth4    
,and those three are extended into      
,microprosopus1 and from them all things
  shine forth4    ,thenceforth this     
,wisdom instituteth a formation1 and    
produceth a certain  river which floweth
 down and goeth forth to water the      
garden4    ,and it entereth into the    
head of ,microprosopus1 and formeth a   
certain  other brain4    ,and thence it 
is extended and floweth forth into the  
whole body1 and  watereth all those     

plants 7of the garden of ,eden74        
,this is that which standeth written1   
,gen4 ii4 #i3 8,and a river went out of 
,eden to water the garden10 etc4    ,but
 also this ,wisdom instituteth another  
formation1 and is extended and  goeth   
into the head of ,microprosopus1 and    
formeth another brain4    ,that is the  
,light from which are produced those two
 rivulets which are  associated         
together1 carved out hollows in the ,one
 ,head1 which is called  the depth of   
the fountain47#haf7    ,concerning which
 it is written1 ,prov4 iii4 #bj1 8,in   
,,doth1 ,daath17#hag7  ,knowledge1 the  
depths are broken up40    ,and it       
entereth into the head of               
,microprosopus1 and formeth another     
brain4    ,and thenceforth is it        
extended and goeth into the interior    
parts of ,his  body1 and filleth all    
those conclaves and assemblies of ,his  
body4    ,this is that same which is    
written1 ,prov4 xxiv4 #d1 8,in ,daath   
shall the  secret places be filled40    

,and those shine from the ,light of that
 supernal concealed brain which  shineth
 in the ,influence1 ,,mzl1 of the ,most 
,holy ,ancient ,one4    ,and all things 
depend mutually from ,himself1 and      
mutually are bound  together unto       
,himself1 until ,he is known1 because   
all things are one1 and  ,,hva1 ,hoa1   
,he1 the ,ancient ,one1 is all things1  
neither from ,him can  anything         
whatsoever be separated4    ,into three 
other ,lights1 which are called the     
,fathers1 do these three  ,lights shine1
 and these fathers shine into the       
children1 and all things  shine forth   
from the one place47#hah7    ,when ,he1 
that ,ancient ,one1 who is the ,grace of
 all ,grace1 is manifested1  all things 
are found in light and in perfect       
happiness4    ,this ,eden is derived    
from the superior ,eden1 the ,concealed 
with all  ,concealments4    ,and        
therefore is that ,eden called the      
beginning in the ,ancient ,one2  neither
 yet1 however1 is there beginning or    

end47#hai7    ,and since in ,him        
beginning and end exist not1 hence ,he  
is not called ,,athh1  ,atah1 ,thou2    
seeing that ,he is concealed and not    
revealed4 ,but ,,hva1  ,hoa1 ,he1 is ,he
 called4    ,but in that aspect wherein 
the beginning is found1 the name ,,athh1
 ,atah1  ,thou1 hath place1 and the name
 ,,ab1 ,ab1 ,father4 ,for it is written1
 ,isa4  lxiii4 #af3 8,since ,atah1      
,thou1 art ,ab1 our ,father40    ,in the
 teaching of the school of ,rav ,yeyeva 
the ,elder1 the universal rule  is that 
,microprosopus be called ,,athh1 ,atah1 
,thou2 but that the ,most ,holy         
,ancient ,one1 who is concealed1 be     
called ,,hva1 ,hoa1 ,he2 and also with  
reason4    ,now truly in that place     
wherein beginning is found1 is ,he thus 
called1  although ,he is concealed4     
,and therefrom is the beginning1 and it 
is called ,,athh1 ,atah1 ,thou2 and ,he 
is the ,father of the ,fathers4    ,and 
that ,father proceedeth from the ,most  
,holy ,ancient ,one1 like as it is      

written1 ,job xxviii4 #ab3 8,and        
,,chkmh1 ,chokmah17#hbj7 ,wisdom1 is    
found from  ,,ain1 ,ain1 the ,negatively
 ,existent ,one20 and therefore is ,he  
not known4    ,come and see6 ,it is     
written ibid4 #bb1 8,the ,elohim have   
known the path02  ,his path1 properly   
speaking4    ,but again1 further on3    
8,,vhva1 ,va-,hoa1 and ,he ,himself     
knoweth ,his place20  ,his place        
properly speaking2 much more ,his path2 
and much more this ,wisdom  which is    
concealed in the ,most ,holy ,ancient   
,one4    ,this ,wisdom is the beginning 
of all things4 ,thencefrom are expanded 
the  thirty-two paths4 ,,shbilin1       
,shebilin1 ,paths1 ,i say2 and not      
,,archin1  ,archin1 ,by-ways4    ,and in
 them is the ,law comprehended1 in the  
twenty-two letters and in the  ten      
utterances47#hba7    ,this ,chokmah is  
the ,father of ,fathers1 and in this    
,chokmah is beginning  and end          
discovered2 and therefore is there one  
,chokmah supernal1 and  another ,chokmah

 inferior4    ,when ,chokmah is         
extended1 then is ,he called the ,father
 of ,fathers1 for in  none else are all 
things comprehended save in ,him4       
7,otherwise1 when they  are expanded all
 things are called ,chokmoth17#hbb7 and 
the ,father of  ,fathers2 all things are
 comprehended in no place1 save herein47
    ,as it is written1 ,ps4 civ4 #be1   
8,all things in ,chokmah hast ,thou     
formed40    ,rabbi ,schimeon lifted up  
his hands1 and rejoiced1 and said1      
8,assuredly it  is ,eden or ,paradise1  
and all things have their operation in  
this hour40          ,chapter ,,viii3   
,concerning the ,father and the ,mother 
in ,special      ,come and behold4 ,when
 the ,most ,holy ,ancient ,one1 the     
,concealed with all  ,concealments1     
desired to be formed forth1 ,he         
conformed all things under  the form of 
,male and ,female2 and in such place    
wherein ,male and ,female are           
comprehended4    ,for they could not    
permanently exist save in another aspect

 of the ,male  and the ,female 7their   
countenances being joined together74    
,and this ,wisdom embracing all things1 
when it goeth forth and shineth  forth  
from the ,most ,holy ,ancient ,one1     
shineth not save under the form of      
,male and ,female4    ,therefore is this
 ,wisdom extended1 and it is found that 
it equally  becometh ,male and ,female4 
,,chkmh ,,ab ,,binh ,,am1 ,chokmah ,ab  
,binah ,am3 ,chokmah7#hbc7 is the       
,father1 and  ,binah is the ,mother1 and
 therein are ,chokmah1 ,wisdom1 and     
,binah1  ,understanding1 counterbalanced
 together in most perfect equality of   
,male  and ,female4    ,and therefore   
are all things established in the       
equality of ,male and  ,female2 for were
 it not so1 how could they subsist6     
,this beginning is the ,father of all   
things2 the ,father of all ,fathers2 and
  both are mutually bound together1 and 
the one path shineth into the           
other--,chokmah1 ,wisdom1 as the        
,father2 ,binah1 ,understanding1 as the 

,mother4    ,and therefore is it called 
,,binh1 as if 7it were a transposition  
of7 ,,bn ,,ih1  ,ben ,yah1 ,son of ,,ih 
7or ,i1 ,yod1 ,h1 ,he1 and ,,bn1 the    
,son74    ,but ,they both are found to  
be the perfection of all things when    
,they are  associated together1 and when
 the ,son is in ,them the ,syntagma of  
all  things findeth place4    ,for in   
,their conformations are ,they found to 
be the perfection of all                
things--,father and ,mother1 ,son and   
,daughter4    ,these things have not    
been revealed save unto the ,holy       
,superiors who have  entered therein and
 departed therefrom1 and have known the 
paths of the  ,most ,holy ,god 7may ,he 
be blessed671 so that they have not     
erred in them  either on the right hand 
or on the left4    ,for thus it is      
written1 ,hos4 xiv4 #i1 8,the paths of  
,tetragrammaton are  true1 and the just 
shall walk in them10 etc4    ,for these 
things are concealed1 and the ,holy     
,highest ,ones shine in them1  like as  

light proceedeth from the shining of a  
lantern4    ,these things are not       
revealed save unto those who have       
entered therein and  departed therefrom2
 for as for him who hath not entered    
therein and  departed therefrom1 better 
were it for him that he had never been  
born4    ,for it hath been manifested   
before the ,most ,holy ,ancient ,one1   
the  ,concealed with all ,concealments1 
because these things have shone into    
mine  heart in the perfection of the    
love and fear of the ,most ,holy ,god1  
may ,he  be blessed6    ,and these1 my  
sons1 who are here present1 know these  
things2 for into  these matters have    
they entered and therefrom have they    
departed2 but  neither yet into all 7the
 secrets of them747#hbd7    ,but now are
 these things illustrated in 7their7    
perfection1 even as it was  necessary4  
,blessed be my portion with them in this
 world6    ,rabbi ,schimeon said3 ,all  
which ,i have said concerning the ,most 
,holy  ,ancient ,one1 and all which ,i  

have said concerning ,microprosopus1 all
 are  one1 all are ,,hva1 ,hoa1         
,himself1 all are ,unity1 neither herein
 hath  separation place4    ,blessed be 
,,hva1 ,hoa1 ,he1 and blessed be ,his   
,name unto the ,ages of the  ,ages4     
,come1 behold6 ,this beginning which is 
called ,father17#hbe7 is comprehended   
in ,i1 ,yod17#hbf7 which dependeth from 
the ,holy ,influence4    ,and therefore 
is ,i1 ,yod1 the ,most ,concealed of all
 the other  letters47#hbg7    ,for ,i1  
,yod1 is the beginning and the end of   
all things4    ,and that river which    
floweth on and goeth forth is called the
 ,world1 which  is ever to come and     
ceaseth never4    ,and this is the      
delight of the just1 that they may be   
made worthy of that  world which is to  
come1 which ever watereth the garden of 
,eden1 nor  faileth4    ,concerning this
 it is written1 ,isa4 lviii4 #aa1 8,and 
like a fountain of  water1 whose waters 
fail not40    ,and that world to come is
 created through ,i1 ,yod4    ,as it is 

written1 ,gen4 ii4 #i1 8,and a river    
went forth out of ,eden to water  the   
garden40    ,for ,i1 ,yod1 includeth two
 letters4    ,in the teaching of the    
school of ,rav ,yeyeva the ,elder thus  
is the  tradition4 ,wherefore are ,,vd1 
,vau ,daleth17#hbh7 comprehended in     
,,ivd1  ,yod8 ,assuredly the planting of
 the garden is properly called ,v1 ,vau2
  and there is another garden which is  
,d1 ,daleth1 and by that ,vau is        
,daleth watered1 which is the symbol of 
the quaternary47#hbi7    ,and an        
,arcanum is extended from this passage1 
where it is written1 8,and a  river went
 forth out of ,eden40    ,what is ,eden8
 ,it is the supernal ,,chkmh1 ,chokmah1 
,wisdom1 and that is ,i1  ,yod 7in ,i1  
,v1 ,d74    8,to water the garden40     
,that is ,v1 ,vau4    8,and thence it is
 divided1 and goeth forth into four     
heads40 ,that is ,d1  ,daleth4    ,and  
all things are included in ,,ivd1 ,yod1 
and therefore is the ,father  called    
,all1 the ,father of ,fathers4    ,the  

beginning of all is called the ,home of 
,all4 ,whence ,,ivd1 ,yod1 is the       
beginning and the end of all2 like as it
 is written1 ,ps4 civ4 #bd1 8,all       
things in ,chokmah hast ,thou made40    
,in ,his place ,he is not manifested1   
neither is ,he known2 when ,he is       
associated with the ,mother1 ,,bama1    
,be-,ama1 then is ,he made known        
7otherwise1 symbolized7 in the ,mother1 
,,baima1 ,be-,aima47#hcj7    ,and       
therefore is ,aima known to be the      
consummation of all things1 and ,she  is
 signified to be the beginning and the  
end4    ,for all things are called      
,chokmah1 and therein are all things    
concealed2  and the ,syntagma of all    
things is the ,holy ,name4    ,thus far 
have we mystically described that which 
we have not said on all  the other days4
 ,but now are the aspects shown forth4  
7,as to the ,sacred ,name ,,ihvh7 ,i1   
,yod1 is included in this ,chokmah1     
,wisdom2 ,h1 ,he1 is ,aima1 and is      
called ,binah1 ,understanding2 ,,vh1    

,vau  ,he1 are those two ,children who  
are produced from ,aima1 the ,mother4   
,also we have learned that the name     
,,binh1 ,binah1 comprehendeth all       
things4  ,for in ,her is ,i1 ,yod1 which
 is associated with ,aima1 or the letter
 ,h1  ,he1 and together they produce    
,,bn1 ,ben1 the ,son1 and this is the   
word  ,binah4 ,father and ,mother1 who  
are ,i1 ,yod1 and ,h1 ,he1 with whom are
  interwoven the letters ,b1 ,beth1 and 
,n1 ,nun1 which are ,,bn1 ,ben2 and     
thus far regarding ,binah4    ,also is  
,she called ,,thbvnh1 ,thebunah1 the    
,special ,intelligence4 ,wherefore  is  
,she sometimes called ,thebunah1 and not
 ,binah8    ,assuredly ,thebunah is ,she
 called at that time in which ,her two  
,children  appear1 the ,son and the     
,daughter1 ,,bn ,,vbth1 ,ben ,va-,bath1 
who are ,,vh1 ,vau  ,he2 and at that    
time is ,she called ,,thbvnh1 ,thebunah4
    ,for all things are comprehended in 
those letters1 ,,vh1 ,vau ,he1 which are
  ,,bn ,,vbth1 ,ben ,va-,bath1 ,son and 

,daughter2 and all things are one       
system1  and these are the letters      
,,thbvnh4    ,in the ,book of ,rav      
,hamenuna the ,elder it is said that    
,solomon revealeth  the primal          
conformation 7that is1 the ,mother7 when
 he saith1 ,cant4 i4 #ae1  8,behold1    
thou art fair1 my love02 wherefore he   
followeth it out himself4    ,and he    
calleth the second conformation the     
,bride1 which is called the  ,inferior  
,woman4    ,and there are some who apply
 both these names 7those1 namely1 of    
,love and  ,bride7 to this ,inferior    
,woman1 but these are not so4    ,for   
the first ,h1 ,he 7of ,,ihvh71 is not   
called the ,bride2 but the last  ,h1    
,he1 is called the ,bride at certain    
times on account of many symbolic       
reasons4    ,together ,they 7,chokmah   
and ,binah1 ,,ih7 go forth1 together    
,they are at  rest2 the one ceaseth not 
from the other1 and the one is never    
taken away  from the other4    ,and     
therefore is it written1 ,gen4 ii4 #aj1 

8,and a river went forth out of         
,eden0--i4e41 properly speaking1 it     
continually goeth forth and never       
faileth4    ,as it is written1 ,isa4    
lviii4 #aa1 8,and like a fountain of    
waters1 whose  waters fail not40    ,and
 therefore is ,she called 8,my love10   
since from the grace of kindred         
association ,they rest in perfect unity4
    ,but the other is called the ,bride1
 for when the ,male cometh that ,he may 
consort with ,her1 then is ,she the     
,bride1 for ,she1 properly speaking1    
cometh forth as the ,bride4    ,and     
therefore doth ,solomon expound those   
two forms of the ,woman2 and  concerning
 the first form indeed he worketh       
hiddenly1 seeing it is hidden4    ,but  
the second form is more fully explained1
 seeing that it is not so  hidden as the
 other4    ,but at the end all his      
praise pertaineth unto ,her who is      
supernal1 as it  is written1 ,cant4 vi4 
#i1 8,she is the only one of ,her       
,mother1 ,she is the  choice one of ,her

 that bare ,her40    ,and since this    
,mother1 ,aima1 is crowned with the     
crown of the ,bride1 and  the grace of  
the letter ,i1 ,yod1 ceaseth not from   
,her forever1 hence unto  ,her          
arbitration is committed all the liberty
 of those inferior1 and all  the liberty
 of all things1 and all the liberty of  
sinners1 so that all  things may be     
purified4    ,as it is written1 ,lev4   
xvi4 #cj1 8,since in that day he shall  
atone for  you40    ,also is it written1
 ,lev4 xxv4 #aj1 8,and ye shall hallow  
the fiftieth  year407#hca7 ,this year is
 ,,ivbl1 ,yobel1 ,jubilee4    ,what is  
,yobel8 ,as it is written1 ,jer4 xvii4  
#h1 8,,vol ,,ivbl1 ,va-,el ,yobel1  ,and
 spreadeth out her roots by the river02 
therefore that river whichever  goeth   
forth and floweth1 and goeth forth and  
faileth not4    ,it is written1 ,prov4  
ii4 #c1 8,if thou wilt call ,binah the  
,mother1 and wilt  give thy voice unto  
,thebunah40    ,seeing it is here said1 
8,if thou wilt call ,binah the ,mother10

 wherefore is  ,thebunah added8         
,assuredly1 according as ,i have said1  
all things are supernal truth3 ,binah   
is higher than ,thebunah4 ,for in the   
word ,,binh1 ,binah1 are shown ,father1 
,mother1 and ,son2 since by the letters 
,,ih1 ,father and ,mother are denoted1  
and the letters ,,bn1 denoting the ,son1
 are amalgamated with them4    ,,thbvnh1
 ,thebunah1 is the whole completion of  
the children1 since it  containeth the  
letters ,,bn1 ,ben1 ,,bth1 ,bath1 and   
,,vh1 ,vau ,he1 by which  are denoted   
the ,son and ,daughter4    ,yet ,,ab    
,,vam1 ,ab ,ve-,am1 the ,father and the 
,mother1 are not found1 save  ,,baima1  
,be-,aima1 in the ,mother1 for the      
venerable ,aima broodeth over  ,them1   
neither is ,she uncovered4    ,whence it
 cometh that that which embraceth the   
two ,children is called  ,,thbvnh1      
,thebunah1 and that which embraceth the 
,father1 the ,mother1 and  the ,son is  
called ,,binh1 ,binah4    ,and when all 
things are comprehended1 they are       

comprehended therein1 and  are called by
 that name of ,father1 ,mother1 and     
,son4    ,and these are ,,chkmh1        
,wisdom1 ,father2 ,,binh1               
,understanding1 ,mother2 and  ,,doth1   
,dath1 ,knowledge4    ,since that       
,son7#hcb7 assumeth the symbols of ,his 
,father and of ,his ,mother1  and is    
called ,,doth1 ,dath1 ,knowledge1 since 
,he is the testimony of ,them  both4    
,and that ,son is called the first-born1
 as it is written1 ,exod4 iv4 #bb1      
8,israel is my first-born son40    ,and 
since ,he is called first-born1         
therefore it implieth dual offspring4   
,and when ,he increaseth1 in ,his ,crown
 appear three divisions47#hcc7    ,but  
whether it be taken in this way or in   
that1 there are as well two as  three   
divisions herein1 for all things are    
one2 and so is it in this  7light7 or in
 that47#hcd7    ,nevertheless1 ,he 7the 
,son7 receiveth the inheritance of ,his 
,father and of  ,his ,mother4    ,what  
is that inheritance8 ,these two crowns1 

which are hidden within ,them1  which   
,they pass on in succession to this     
,son47#hce7    ,from the side of the    
,father 7,chokmah7 there is one ,crown  
concealed  therein1 which is called     
,chesed4    ,and from the side of the   
,mother 7,binah7 there is one ,crown1   
which is  called ,geburah4    ,and all  
those crown ,his head 7i4e41 the ,head  
of ,microprosopus71 and ,he  taketh     
them4    ,and when that ,father and     
,mother shine above ,him1 all 7these    
crowns7 are  called the phylacteries of 
the ,head1 and that ,son taketh all     
things1 and  becometh the heir of all4  
,and ,he passeth on ,his inheritance    
unto the ,daughter1 and the ,daughter is
  nourished by ,him4 ,but1 properly     
speaking1 henceforth 7from the parents7 
doth the ,son become the heir1 and not  
the ,daughter4    ,the ,son becometh the
 heir of ,his ,father and of ,his       
,mother1 and not the  ,daughter1 but by 
,him is the ,daughter cherished4    ,as 
it is written1 ,dan4 iv4 #ab1 8,and in  

that tree food for all40    ,and if thou
 sayest all1 assuredly ,he as well as   
,she are called ,,tzdiq1  ,tzediq1      
,just1 and ,,tzdq1 ,tzedeq1 ,justice1   
which are in one and are one4    ,all   
things are thus4 ,father and ,mother are
 mutually contained in and  associated  
with ,themselves4    ,and the ,father is
 the more concealed 7of the two71 and   
the whole adhereth  unto the ,most ,holy
 ,ancient ,one4    ,and dependeth from  
the ,holy ,influence1 which is the      
,ornament of all  ,ornaments4    ,and   
they1 the ,father and the ,mother1      
constitute the abode1 as ,i have said4  
,as it is written1 ,prov4 xxiv4 #c1 #d1 
8,through ,chokmah is the abode         
constructed1 and by ,thebunah is it     
established1 and in ,dath shall the     
chambers be filled with all precious and
 pleasant riches40    ,also it is       
written1 ,prov4 xxii4 #ah1 8,for it is a
 pleasant thing if thou  keep 7,dath7   
within thee40    ,this is the system of 
all things1 even as ,i have said1 and   

7all things7  depend from the ,glorious 
,holy ,influence4    ,rabbi ,schimeon   
said3 ,in the 7former7 ,assembly ,i     
revealed not all things1  and all those 
things have been concealed even until   
now4    ,and ,i have wished to conceal  
them1 even unto the world to come1      
because  there also a certain question  
will be propounded unto me4    ,as it is
 written1 ,isa4 xxxiii4 #f1 8,and       
,chokmah and ,dath shall be the         
stability of thy times1 and strength of 
salvation2 the fear of  ,tetragrammaton 
is ,his treasure10 etc41 and they shall 
seek out ,wisdom1  ,chokmah4    ,now    
truly thus is the will of the ,most     
,holy and ,blessed ,god1 and without    
shame will ,i enter in before ,his      
palace4    ,it is written1 #a ,sam4 ii4 
#c1 8,since ,,al ,,dovth1 ,el           
,daoth17#hcf7 is  ,tetragrammaton40     
,daoth1 or of ,knowledges 7plural71     
properly speaking1 for  ,he acquireth   
,daoth by inheritance4    ,through      
,daoth are all ,his palaces filled1 as  

it is written1 ,prov4 xxix1  8,and in   
,dath shall the chambers be filled40    
,and therefore ,dath is not furthermore 
revealed1 for ,it occultly pervadeth    
,him inwardly4    ,and is comprehended  
in that brain and in the whole body1    
since 8,el ,daoth  is ,tetragrammaton40 
,in the 8,book of the ,treatise0 it is  
said concerning these words1 8,since ,el
  ,daoth is ,tetragrammaton10 read not  
,,dovth1 ,daoth1 of knowledges1 but     
,,odvth17#hcg7 ,edoth1 of testimony4    
,for ,,hva1 ,hoa1 ,he ,himself1 is the  
testimony of all things1 the testimony  
of the two portions4    ,and it is said1
 ,ps4 lxxviii4 #e1 8,and ,he established
 a testimony1 ,,odvth1 in  ,jacob40     
,moreover1 also1 although we have placed
 that matter in the 8,book of           
,concealed ,mystery10 still also there  
what is mentioned of it is correct1  and
 so all things are beautiful and all    
things are true4    ,when the matter is 
hidden1 that ,father and ,mother contain
 all things1 and  all things are        

concealed in them4    ,and they         
themselves are hidden beneath the ,holy 
,influence of the ,most  ,ancient of all
 ,antiquity2 in ,him are they concealed1
 in ,him are all things  included4      
,,hva1 ,hoa1 ,he ,himself1 is all       
things2 blessed be ,hoa1 and blessed be 
,his  ,name in eternity1 and unto the   
ages of the ages4    ,all the words of  
the conclave of the ,assembly are       
beautiful1 and all are  holy            
words--words which decline not either   
unto the right hand or unto the  left4  
,all are words of hidden meaning for    
those who have entered in and departed  
thence1 and so are they all4    ,and    
those words have hereunto been          
concealed2 therefore have ,i feared to  
reveal the same1 but now they are       
revealed4    ,and ,i reveal them in the 
presence of the ,most ,holy ,ancient    
,king1 for not  for mine own glory1 nor 
for the glory of my ,father's house1 do 
,i this2 but  ,i do this that ,i may not
 enter in ashamed before ,his palaces4  

,henceforth ,i only see that ,he1 ,god  
the ,most ,holy--may ,he be             
blessed6--and  all these truly just men 
who are here found1 can all consent     
7hereunto7  with me4    ,for ,i see that
 all can rejoice in these my nuptials1  
and that they all can  be admitted unto 
my nuptials in that world4 ,blessed be  
my portion6    ,rabbi ,abba saith that  
when 7,rabbi ,schimeon7 had finished    
this discourse1  the ,holy ,light 7i4e41
 ,rabbi ,schimeon7 lifted up his hands  
and wept1 and  shortly after smiled4    
,for he wished to reveal another matter1
 and said3 ,i have been anxious         
concerning this matter all my days1 and 
now they give me not leave4    ,but     
having recovered himself he sat down1   
and murmured with his lips and  bowed   
himself thrice2 neither could any other 
man behold the place where  he was1 much
 less him4          ,chapter ,,ix3      
,concerning ,microprosopus and ,his     
,bride in ,general      ,he said3       
,mouth1 mouth1 which hath followed out  

all these things1 they  shall not dry up
 thy fountain4    ,thy fountain goeth   
forth and faileth not3 surely concerning
 thee may this  be applied1 8,and a     
river went forth out of ,eden02 also    
that which is  written1 8,like a        
fountain of waters whose waters fail    
not40    ,now ,i testify concerning     
myself1 that all the days which ,i have 
lived ,i  have desired to behold this   
day1 yet was it not the will 7of ,god74 
,for with this crown is this day        
crowned1 and now as yet ,i intend to    
reveal  certain things before ,god the  
,most ,holy--may ,he be blessed6--and   
all these  things crown mine head4      
,and this day7#hch7 suffereth not       
increase1 neither can it pass on into   
the  place of another day1 for this     
whole day hath been yielded unto my     
power4    ,and now ,i begin to reveal   
these things1 that ,i may not enter     
ashamed into  the world to come4        
,therefore ,i begin and say3    8,it is 
written1 ,ps4 lxxxix4 #ad3 #8,,tzdq     

,,vmshpt1 ,tzedeq ,va-,meshephat1       
,justice and ,judgment are the abode of 
,thy throne2 ,,chsd ,,vamth1 ,chesed    
,va-,emeth1 ,mercy and ,truth shall go  
before ,thy countenance4' 0    ,what    
wise man will examine this1 so that he  
may behold ,his paths1 7those1  namely7 
of the ,most ,holy ,supernal ,one1 the  
judgments of truth1 the  judgments which
 are crowned with ,his supernal crowns4 
,for ,i say that all the lights which   
shine from the ,supreme ,light1 the     
,most  ,concealed of ,all1 are all paths
 7leading7 toward that ,light4    ,and  
in that ,light which existeth in those  
single paths1 whatsoever is  revealed is
 revealed4    ,and all those lights     
adhere mutually together1 this light in 
that light1  and that light in this     
light4    ,and they shine mutually into 
each other1 neither are they divided    
separately from each other4    ,that    
,light1 ,i say1 of those lights1        
severally and conjointly1 which are     
called the conformations of the ,king1  

or of the ,crown of the ,king1 that     
which shineth and adhereth to that      
,light1 which is the innermost of all   
things1 nor ever shineth without them4  
,and therefore do all things ascend in  
one path1 and all things are crowned  by
 one and the same thing1 and one thing  
is not separated from another1  since   
,,hva1 ,hoa1 ,himself1 and ,his ,name1  
are one4    ,that ,light which is       
manifested is called the ,vestment2 for 
,he ,himself1 the  ,king1 is the ,light 
of all the innermost4    ,in that ,light
 is ,hoa1 ,who is not separated nor     
manifested4    ,and all those lights and
 all those luminaries shine forth from  
the ,most  ,holy ,ancient ,one1 the     
,concealed with all ,concealments1 who  
is the ,highest  ,light4    ,and        
whensoever the matter is accurately     
examined1 all those lights which  are   
expanded are no longer found1 save only 
that ,highest ,light4    ,who is hidden 
and not manifested1 through those       
vestments of ornament  which are the    

vestments of truth1 ,,qshvt1 ,qeshot1   
the forms of truth1 the  lights of      
truth4    ,two light-bearers are found1 
which are the conformation of the throne
 of  the ,king2 and they are called     
,,tzdq1 ,tzedeq1 ,justice1 and ,,mshpt1 
,meshephat1 ,judgment4    ,and they are 
the beginning and the consummation4 ,and
 through them are all  the ,judgments   
crowned1 as well superior as inferior4  
,and they all are concealed in          
,meshephat4 ,and from that ,meshephat is
 ,tzedeq  nourished4    ,and sometimes  
they call the same1 ,,mlki ,,tzdq ,,mlk 
,,shlm1 ,meleki ,tzedeq ,melek  ,shalem1
 ,melchizedek1 ,king of ,salem4    ,when
 the judgments are crowned by           
,meshephat1 all things are mercy2 and   
all  things are in perfect peace1       
because the one temperateth the other4  
,tzedeq and the ,rigors are reduced into
 order1 and all these descend into  the 
world in peace and in mercy4    ,and    
then is the hour sanctified1 so that the
 ,male and the ,female are  united1 and 

the worlds all and several exist in love
 and in joy4    ,but whensoever sins are
 multiplied in the world1 and the       
sanctuary is  polluted1 and the ,male   
and the ,female are separated47#hci7    
,and when that strong ,serpent beginneth
 to arise1 ,woe1 then1 unto thee1 ,o    
,world6 who in that time art nourished  
by this ,tzedeq4 ,for then arise many   
slayers of men and executioners 7of     
judgment7 in thee1 ,o ,world4 ,many just
  men are withdrawn from thee4    ,but  
wherefore is it thus8 ,because the ,male
 is separated from the ,female1  and    
,judgment1 ,meshephat1 is not united    
unto ,justice1 ,tzedeq4    ,and         
concerning this time it is written1     
,prov4 xiii4 #bc1 8,there is that is    
destroyed1 because therein is not       
,meshephat40 ,since ,meshephat is       
departed  from this ,tzedeq which is not
 therefore restrained2 and ,tzedeq hath 
operation after another manner4    ,and 
concerning this 7matter7 thus speaketh  
,solomon the king1 ,eccles4 vii4  #af3  

8,all these things have ,i seen in the  
days of my ,,hbl1 ,hebel2 there is  a   
just man who perisheth in his ,tzedeq10 
etc4    ,where by the word ,,hbl1 ,hebel
 7which is usually translated 8vanity071
 is  understood the breath from those   
supernal breathers forth which are      
called  the nostrils of the ,king4      
,but when he saith ,,hbli1 ,hebeli1 of  
my breath1 ,tzedeq1 ,justice1 is to be  
understood1 which is ,,mlkvtha ,,qdisha1
 ,malkutha ,qadisha1 the holy ,malkuth  
7,sanctum ,regnum1 the ,holy ,kingdom74 
,for when ,she is stirred up in ,her    
judgments and severities1 then hath this
  saying place1 8,there is a just man   
who perished in his ,tzedeq40    ,for   
what reason8 ,because ,judgment1        
,meshephat1 is far from ,justice1       
,tzedeq4  ,and therefore is it said1    
,prov4 xiii4 #bc1 8,and there is that is
 destroyed  because therein is not      
,meshephat40    ,come and see6 ,when    
some sublimely just man is found in the 
world1 who is  dear unto ,god the ,most 

,holy ,one--may ,he be blessed6--then   
even if ,tzedeq1  ,justice1 alone be    
stirred up1 still on account of him the 
world can bear  it4    ,and ,god the    
,most ,holy--may ,he be                 
blessed6--increaseth ,his glory so that 
,he  may not be destroyed by the        
severity 7of the judgments74    ,but if 
that just man remaineth not in his      
place1 then from the midst is he  taken 
away for example by that ,meshephat1    
,judgment1 so that before it he  cannot 
maintain his place1 how much less before
 ,tzedeq1 ,justice4    ,david the king  
said at first1 ,ps4 xxvi4 #b1 8,try me1 
,o ,tetragrammaton1 and  prove me60 ,for
 ,i shall not be destroyed by all the   
severities1 not even by  ,tzedeq1       
,justice ,herself1 seeing that ,i am    
joined thereunto4    ,for what is       
written1 ,ps4 xvii4 #ae1 8,in ,tzedeq1  
,justice1 ,i will behold ,thy           
countenance40 ,therefore1 properly      
speaking1 ,i cannot be destroyed through
  ,tzedeq1 seeing that ,i can maintain  

myself in its severities47#hdj7    ,but 
after that he had sinned1 he was even   
ready to be consumed by that            
,meshephat1 ,judgment4 ,whence it is    
written1 ,ps4 cxliii4 #b1 8,and enter   
not  into ,meshephat1 ,judgment1 with   
,thy servant60    ,come and see6 ,when  
that ,tzedeq1 ,justice1 is mitigated by 
that ,meshephat1  ,judgment1 then it is 
called ,,tzdqh1 ,tzedeqah1 ,liberality4 
,and the world is tempered by ,chesed1  
,mercy1 and is filled therewith4    ,as 
it is written1 ,ps4 xxxii4 #e3          
8,delighting in ,,tzdqh1 ,liberality1   
and  ,,mshpt1 ,judgment2 the earth is   
full of the ,,chsd1 ,mercy1 of          
,tetragrammaton40    ,i testify         
concerning myself1 that during my whole 
life ,i have been  solicitous in the    
world1 that ,i should not fall under the
 severities of  ,justice1 nor that the  
world should be burned up with the      
flames thereof4    ,as it is written1   
,prov4 xxx4 #bj1 8,she eateth and wipeth
 her mouth40    ,thenceforward and      

afterward all and singular are near unto
 the ,abyss4    ,and verily in this     
generation certain just men are given   
7upon earth72 but  they are few who     
arise that they may defend the flock    
from the four angels  7otherwise1 but   
judgments arise against the world1 and  
desire to rush upon  us74               
,chapter ,x3 ,concerning ,microprosopus 
in ,especial1 with ,certain             
,digressions2  and ,concerning the      
,edomite ,kings      ,hereunto have ,i  
propounded how one thing agreeth with   
another2 and ,i have  expounded those   
things which have been concealed in the 
most ,holy ,ancient  ,one1 the          
,concealed with all ,concealments2 and  
how these are connected with  those4    
,but now for a time ,i will discourse   
concerning the requisite parts of       
,microprosopus2 especially concerning   
those which were not manifested in  the 
,conclave of the ,assembly1 and which   
have been concealed in mine heart1  and 
have not been given forth in order      

therefrom4    ,hereunto have ,i         
mystically and in a subtle manner       
propounded all those  matters4 ,blessed 
is his portion who entereth therein and 
departeth  therefrom1 and 7blessed the  
portion7 of those who shall be the heirs
 of  that inheritance4    ,as it is     
written1 ,ps4 cxliv4 #ae1 8,blessed are 
the people with whom it is  so10 etc4   
,now these be the matters which we have 
propounded4 ,the ,father7#hda7 and the  
,mother7#hdb7 adhere unto the ,ancient  
,one1 and also unto ,his conformation2  
since they depend from the ,hidden      
,brain1 ,concealed with all             
,concealments1  and are connected       
therewith4    ,and although the ,most   
,holy ,ancient ,one hath been conformed 
7as it were7  alone 7i4e41 apparently   
apart from all things at first sight72  
yet when  all things are accurately     
inspected1 all things are ,,hva1 ,hoa1  
,himself1  the ,ancient ,one1 alone4    
,hoa is and ,hoa shall be2 and all those
 forms cohere with ,himself1 are        

concealed in ,himself1 and are not      
separated from ,himself4    ,the ,hidden
 ,brain is not manifested1 and          
7,microprosopus7 doth not depend        
immediately from it4    ,the ,father and
 the ,mother proceed from this ,brain1  
and depend from ,it1 and  are connected 
with ,it4    7,through ,them7           
,microprosopus dependeth from the ,most 
,holy ,ancient ,one1 and  is connected  
7with ,him74 ,and these things have we  
already revealed in the  ,conclave of   
the ,assembly4    ,blessed is his       
portion who entereth therein and        
departeth therefrom1 and  hath known the
 paths2 so that he declineth not unto   
the right hand1 or  unto the left4      
,but if any man entereth not therein and
 departeth therefrom1 better were  it   
for that 7man7 that he had never been   
born4 ,for thus it is written1  ,hos4   
xiv4 #aj1 8,true are ,thy ways1 ,o      
,tetragrammaton60    ,rabbi ,schimeon   
spake and said3 ,through the whole day  
have ,i meditated on  that saying where 

it is said1 ,ps4 xxxiv4 #b1 8,my        
,nephesch7#hdc7 shall  rejoice in       
,tetragrammaton1 the humble shall hear  
thereof and rejoice02 and  now that     
whole text is confirmed 7in my mind74   
8,my ,nephesch shall rejoice in         
,tetragrammaton40 ,this is true1 for my 
,neschamah is connected therewith1      
radiateth therein1 adhereth thereto1 and
  is occupied thereabout1 and in this   
same occupation is exalted in its       
place4    8,the humble shall hear       
thereof and rejoice40 ,all those just   
and blessed  men who have come into     
communion with ,god1 the ,most          
,holy--blessed be  ,he6--all hear and   
rejoice4    ,ah6 now is the ,holy ,one  
confessed2 and therefore 8magnify       
,tetragrammaton  with me1 and let us    
exalt ,his ,name together60    ,thus is 
it written1 ,gen4 xxxvi4 #ca1 8,and     
those are the kings who reigned  in the 
land of ,edom40 ,and also it is written 
thus1 ,ps4 xlviii4 #d1 8,since1  lo6 the
 kings assembled1 they passed away      

together40    8,in the land of ,edom40  
,that is1 in the place wherewith the    
judgments are  connected4    8,they     
passed away together40 ,as it is        
written1 8,and he died1 and there       
reigned in his stead40    8,they        
themselves beheld1 so were they         
astonished2 they feared1 and hasted     
away40 ,because they remained not in    
their place1 since the conformations  of
 the ,king had not as yet been formed1  
and the ,holy ,city and its walls  were 
not as yet prepared4    ,this is that   
which followeth in the text1 8,as we    
have heard1 so have we  seen1 in the    
city10 etc4 ,for all did not endure4    
,but ,she 7the ,bride7 now subsisteth   
beside the ,male1 with ,whom ,she       
abideth4    ,this is that which is      
written1 ,gen4 xxxvi4 #ci1 8,and ,hadar 
reigned in his  stead1 and the name of  
his city was ,pau1 and the name of his  
wife was  ,mehetabel1 the daughter of   
,matred1 the daughter of ,mizaheb40     
,assuredly this have we before explained

 in the ,assembly47#hdd7    ,now1 also1 
in the book of the teaching of ,rav     
,hamenuna the ,elder it is  said1 8,and 
,hadar reigned in his stead40 ,the word 
,,hdr1 ,hadar1 is properly  to be       
expounded according unto that which is  
said1 ,lev4 xxiii4 #dj1 8,the  fruit of 
trees which are ,,hdr1 ,hadar1 goodly40 
8,and in the name of his wife           
,mehetabel10 as it is written 7in the   
text  just cited71 8branches of         
palm-trees40    ,also it is written1    
,ps4 xcii4 #c1 8,the just man shall     
flourish as the  palm-tree40 ,for this  
is of the male and female sex4    ,she  
is called 8the daughter of ,matred02    
that is1 the ,daughter from that  place 
wherein all things are bound together1  
which is called ,,ab1 ,father4    ,also 
it is written1 ,job xxviii4 #ac1 8,man  
knoweth not the price thereof1  neither 
is it found in the land of the living40 
,she is the ,daughter of ,aima1 the     
,mother2 from ,whose side the judgments 
are  applied which strive against all   

things4    8,the ,daughter of ,mizaheb20
 because ,she hath nourishment from the 
two  ,countenances 7,chokmah and ,binah1
 which are within ,kether72 and shineth 
with two colors--namely from ,,chsd1    
,chesed1 ,mercy2 and from ,,din1 ,din1  
,judgment4    ,for before the world was 
established ,countenance beheld not     
,countenance47#hde7    ,and therefore   
were the ,prior ,worlds destroyed1 for  
the ,prior ,worlds were  formed without 
7equilibrated7 conformation4    ,but    
these which existed not in conformation 
are called vibrating flames  and sparks1
 like as when the worker in stone       
striketh sparks from the  flint with his
 hammer1 or as when the smith smiteth   
the iron and dasheth  forth sparks on   
every side4    ,and these sparks which  
fly forth flame and scintillate1 but    
shortly they  are extinguished4 ,and    
these are called the ,prior ,worlds4    
,and therefore have they been destroyed1
 and persist not1 until the ,most  ,holy
 ,ancient ,one can be conformed1 and the

 workman can proceed unto ,his  work4   
,and therefore have we related in our   
discourse that that ray sendeth forth   
sparks upon sparks in #cbj directions4  
,and those sparks are called the ,prior 
,worlds1 and suddenly they perished4    
,then proceeded the workman unto ,his   
work1 and was conformed1 namely as      
,male and ,female4    ,and those sparks 
became extinct and died1 but now all    
things subsist4    ,from a              
,light-,bearer of insupportable         
brightness proceeded a ,radiating7#hdf7 
,flame1 dashing off like a vast and     
mighty hammer those sparks which were   
the ,prior ,worlds4    ,and with most   
subtle ether were these intermingled and
 bound mutually  together1 but only when
 they were conjoined together1 even the 
,great  ,father and ,great ,mother4     
,from ,hoa1 ,himself1 is ,,ab1 the      
,father2 and from ,hoa1 ,himself1 is    
,ruach1  the ,spirit2 ,who are hidden in
 the ,ancient of ,days1 and therein is  
that  ether concealed4    ,and ,it was  

connected with a light-bearer1 which    
went forth from that  ,light-,bearer of 
insupportable brightness1 which is      
hidden in the ,bosom of  ,aima1 the     
,great ,mother4          ,chapter ,,xi3 
,concerning the ,brain of ,microprosopus
 and ,its ,connections      ,and when   
both can be conjoined and bound together
 mutually 7i4e41 the  ,father and the   
,mother71 there proceedeth thenceforth a
 certain hard ,skull4    ,and it is     
extended on its sides1 so that there may
 be one part on one  side1 and another  
one on another side4    ,for as the     
,most ,holy ,ancient ,one is found to   
include equally in ,himself  the ,three 
,heads17#hdg7 so all things are         
symbolized under the form of the  ,three
 ,heads1 as we have stated4    ,into    
this skull 7of ,microprosopus7          
distilleth the dew from the ,white ,head
  7of ,macroprosopus71 and covereth it4 
,and that dew appeareth to be of two    
colors1 and by it is nourished the      
field of the holy apple trees4    ,and  

from this dew of this ,skull is the     
manna prepared for the just in the      
world to come47#hdh7    ,and by it shall
 the dead be raised to life4    ,but    
that manna hath not at any other time   
been prepared so that it might  descend 
from this dew1 save at that time when   
the ,israelites were  wandering in the  
wilderness1 and the ,ancient ,one       
supplied them with food  from this      
place2 because that afterward it did not
 fall out so more fully4    ,this is the
 same which is said1 ,exod4 xvi4 #d1    
8,behold ,i rain upon you  bread from   
heaven40 ,and also that passage where it
 is thus written1 ,gen4  xxvii4 #bh1    
8,and the ,elohim shall give unto thee  
of the dew of heaven40    ,these things 
occur in that time4 ,concerning another 
time it is written1  8,the food of man  
is from ,god the ,most ,holy            
,one--blessed be ,he60--and that        
dependeth from ,,mzla1 ,mezla1 the      
,influence2 assuredly from the          
,influence  rightly so called4    ,and  

therefore is it customary to say1       
8,concerning children1 life1 and        
nourishment1 the matter dependeth not   
from merit1 but from the ,influence40   
,for all these things depend from this  
,influence1 as we have already shown4   
,nine thousand myriads of worlds receive
 influence from and are upheld by  that 
,,gvlgltha1 ,golgeltha1 ,skull4    ,and 
in all things is that subtle ,,avira1   
,auira1 ,ether17#hdi7 contained1 as  ,it
 ,itself containeth all things1 and as  
in ,it all things are comprehended4     
,his countenance is extended in two     
sides17#hej7 in two lights1 which in    
themselves contain all things4    ,and  
when ,his countenance 7i4e41 that of    
,microprosopus7 looketh back upon  the  
countenance of the ,most ,holy ,ancient 
,one1 all things are called ,,ark       
,,apim1 ,arikh ,aphim1 ,vastness of     
,countenance4    ,what is ,,ark ,,apim1 
or ,vastness of ,countenance8 ,also it  
should rather be  called ,,arvk ,,apim1 
,arokh ,aphim1 ,vast in ,countenance4   

,assuredly thus is the tradition1 since 
also ,he prolongeth ,his wrath  against 
the wicked4 ,but the phrase ,,ark       
,,apim1 ,arikh ,aphim1 also implies  the
 same as 8healing power of countenance40
    ,seeing that health is never found  
in the world save when the countenances 
7of ,macroprosopus and ,microprosopus7  
mutually behold each other4    ,in the  
hollow of the ,skull 7of ,microprosopus7
 shine three lights4 ,and  although thou
 canst call them three1 yet             
notwithstanding are there  four17#hea7  
as we have before said4    ,he          
7,microprosopus7 is the heir of ,his    
,father and of ,his ,mother1 and there  
are two inheritances from ,them2 all    
which things are bound together under   
the symbol of the ,crown of ,his ,head4 
,and they are the phylacteries of ,his  
,head4    ,after that these are united  
together after a certain manner they    
shine1  and go forth into the ,three    
,cavities of the ,skull4    7,and then7 
singly they are developed each after its

 own manner1 and they  are extended     
through the whole body4    ,but they are
 associated together in two ,brains1 and
 the third ,brain  containeth the others
 in itself47#heb7    ,and it adhereth as
 well to the one side as to the other1  
and is expanded  throughout the whole   
body4    ,and therefrom are formed two  
colors mixed together in one1 and ,his  
countenance shineth4    ,and the colors 
of ,his countenance are symbols of ,ab  
7the ,father7 and ,aima  7the ,mother71 
and are called ,dath 7,knowledge7 in    
,dath4    ,as it is written1 #a ,sam4   
ii4 #c1 8,since ,el ,daoth 7plural7 is  
,tetragrammaton10 because in ,him there 
are two colors4    ,unto ,him           
7,microprosopus7 are works ascribed     
diversely2 but to the ,most  ,holy      
,ancient ,one 7operations7 are not      
ascribed diversely4    ,for what reason 
doth ,he 7,microprosopus7 admit of      
variable disposition8  ,because ,he is  
the heir of two inheritances 7i4e41 from
 ,chokmah and  ,binah74    ,also it is  

written1 ,ps4 xviii4 #bf1 8,with the    
merciful man thou shalt show  thyself   
merciful40    ,but also truly and       
rightly have the ,companions decided    
concerning that  saying where it is     
written1 ,gen4 xxix4 #ab1 8,and ,jacob  
declared unto ,rachel  that he was her  
father's brother1 and that he was       
,rebekah's son40    ,it is written      
8,rebekah's son10 and not 8the son of   
,isaac40 ,and all the  mysteries are in 
,chokmah47#hec7    ,and therefore is    
7,chokmah7 called the ,perfection of    
all2 and to it is  ascribed the name of 
,truth4    ,and therefore is it written1
 8,and ,jacob declared10 and not        
written1 8and  ,jacob said40    ,those  
7two7 colors are extended throughout the
 whole ,body 7of  ,microprosopus71 and  
,his ,body cohereth with them4    ,in   
the ,most ,holy ,ancient ,one1 the      
,concealed with all ,concealments1      
7things7 are not ascribed diversely1 and
 unto ,him do they not tend             
7diversely71 since the whole is the same

 7with itself7 and 7thus is7 life  unto 
all 7things72 and from ,him judgment    
dependeth not 7directly74    ,but       
concerning ,him 7,microprosopus7 it is  
written1 that unto ,him are  ascribed   
7diverse7 works1 properly speaking4     
,chapter ,,xii3 ,concerning the ,hair of
 ,microprosopus      ,from the skull of 
the ,head 7of ,microprosopus7 depend all
 those chiefs and  leaders 7otherwise1  
all those thousands and tens of         
thousands71 and also  from the locks of 
the hair4    ,which are black1 and      
mutually bound together1 and which      
mutually cohere4    ,but they adhere    
unto the ,supernal ,light from the      
,father1 ,,ab1 ,ab1 which  surroundeth  
,his ,head 7i4e41 that of               
,microprosopus72 and unto the ,brain1   
which is illuminated from the ,father4  
,thencefrom1 even from the light which  
surroundeth ,his ,head 7i4e41 that  of  
,microprosopus7 from the ,mother1 ,aima1
 and from the second ,brain1  proceed   
long locks upon locks 7of hair74    ,and

 all adhere unto and are bound together 
with those locks7#hed7 which  have their
 connection with the ,father4    ,and   
because 7these locks are7 mutually      
intermingled with each other1 and       
mutually intertwined with each other1   
hence all the ,brains are connected     
with the ,supernal ,brain 7of           
,macroprosopus74    ,and hence all the  
regions which proceed from the ,three   
,cavities of the  ,skull are mingled    
mutually together1 as well pure as      
impure1 and all those  accents and      
mysteries are as well hidden as         
manifest4    ,and since all the ,brains 
have a secret connection with the ears  
of  ,tetragrammaton1 in the same way as 
they shine in the crown of the ,head1   
and enter into the hollow places of the 
,skull4    ,hence all these locks hang  
over and cover the sides of the ears1 as
 we  have elsewhere said4    ,and       
therefore is it written1 #b ,kings xix4 
#af1 8,incline1 ,o ,tetragrammaton1     
,thine ear1 and hear60    ,hence is the 

meaning of this passage1 which is       
elsewhere given1 8,if any  man wisheth  
the ,king to incline ,his ear unto him1 
let him raise7#hee7 the  head of the    
,king and remove the hair from above the
 ears2 then shall the  ,king hear him in
 all things whatsoever he desireth40    
,in the parting of the hair a certain   
path is connected with the 7same7  path 
of the ,ancient of ,days1 and therefrom 
are distributed all the paths  of the   
precepts of the ,law4    ,and over these
 7locks of hair7 are set all the ,lords 
of ,lamentation and  ,wailing2 and they 
depend from the single locks4    ,and   
these spread a net for sinners1 so that 
they may not comprehend those  paths4   
,this is that which is said1 ,prov4 iv4 
#ah1 8,the path of the wicked is as     
darkness40    ,and these all depend from
 the rigid locks2 hence also these are  
entirely  rigid1 as we have before said4
    ,in the softer 7locks7 adhere the   
,lords of ,equilibrium1 as it is        
written1  ,ps4 xxv4 #aj1 8,all the paths

 of ,tetragrammaton are ,,chsd1 ,chesed1
 and  ,,amth1 ,emeth1 ,mercy and        
,truth40    ,and thus when these        
developments of the ,brain emanate from 
the ,concealed  ,brain1 hencefrom each  
singly deriveth its own nature4    ,from
 the one ,brain the ,lords of           
,equilibrium proceed through those      
softer  locks1 as it is written1 ,ps4   
xxv4 #aj1 8,all the paths of            
,tetragrammaton are  ,chesed and        
,emeth40    ,from the second ,brain the 
,lords of ,lamentation and ,wailing     
proceed through  those rigid locks and  
depend 7from them74 ,concerning whom it 
is written1  ,prov4 iv4 #ai1 8,the path 
of the wicked is as darkness2 they know 
not  wherein they stumble40    ,what is 
this passage intended to imply8         
,assuredly the sense of these  words3   
8they know not10 is this3 8,they do not 
know1 and they do not wish  to know40   
8,wherein they stumble40 ,do not read   
8,,bmh1 ,bameh1 wherein10 but 8,,baima1 
,be-,aima1 in ,aima1 the ,mother10 they 

stumble2 that is1 through those who  are
 attributed unto the side of the        
,mother4    ,what is the side of the    
,mother8 ,severe ,rigor1 whereunto are  
attributed the  ,lords of ,lamentation  
and ,wailing4    ,from the third ,brain 
the ,lords of ,lords proceed through    
those locks  arranged in the middle     
condition 7i4e41 partly hard and partly 
soft71  and depend 7therefrom72 and they
 are called the ,luminous and the       
,non-,luminous ,countenances4    ,and   
concerning these it is written1 ,prov4  
iv4 #bf1 8,ponder the path of thy       
feet40    ,and all these are found in   
those locks of the hair of the ,head4   
,chapter ,,xiii3 ,concerning the        
,forehead of ,microprosopus      ,the   
forehead of the ,skull 7of              
,microprosopus7 is the forehead for     
visiting  sinners 7otherwise1 for       
rooting out sinners74    ,and when that 
forehead is uncovered there are excited 
the ,lords of  ,judgments against those 
who are shameless in their deeds4       

,this forehead hath a rosy redness4 ,but
 at that time when the forehead of  the 
,ancient ,one is uncovered over against 
this forehead1 the latter  appeareth    
white as snow4    ,and that time is     
called the ,time of ,grace for all4     
,in the 8,book of the ,teaching of the  
,school of ,rav ,yeyeva the ,elder0 it  
is  said3 ,the forehead is according as 
the forehead7#hef7 of the ,ancient ,one4
  ,otherwise1 the letter ,cheth1 ,,ch1  
is placed between the other two         
letters1 according to this passage1     
,num4 xxiv4 #ag1 8,,vmchtz1             
,ve-,machetz1  and shall smite the      
corners of ,moab80    ,and we have      
elsewhere said that it is also called   
,,ntzch1 ,netzach1 the  neighboring     
letters 7,m and ,n1 neighboring letters 
in the alphabet1 that  is1 and allied in
 sense1 for ,mem  ,water1 and ,nun      
,fish1 that which  lives in the water7  
being counter-changed4 7,netzach        
,victory1 and is  the seventh ,sephira47
    ,but many are the ,,ntzchim1        

,netzachim1 ,victories27#heg7 so that   
another  7development of7 ,netzach may  
be elevated into another path1 and other
  ,netzachim may be given which are     
extended throughout the whole body 7of  
,microprosopus74    ,but on the day of  
the ,sabbath1 at the time of the        
afternoon prayers1 the  forehead of the 
,most ,holy ,ancient ,one is uncovered1 
so that the judgments  may not be       
aroused4    ,and all the judgments are  
subjected2 and although they be there1  
yet are  they not called forth4         
7,otherwise1 and they are appeased47    
,from this forehead depend twenty-four  
tribunals1 for all those who are        
shameless in their deeds4    ,and it is 
written1 ,ps4 lxxiii4 #aa3 8,and they   
have said1 #8,how can ,el know8  and is 
there knowledge in the ,most ,high8' 0  
,but truly 7the tribunals7 are only     
twenty2 wherefore are four added8       
,assuredly1 in respect of the           
punishments of the inferior tribunals   
which  depend from the ,supernals4      

,therefore there remain twenty47#heh7   
,and therefore unto none do they        
adjudge capital punishment until he     
shall have fulfilled and reached the    
age of twenty years1 in respect of these
 twenty tribunals4    ,but in our       
doctrine regarding our ,arcana have we  
taught that the books  which are        
contained in the ,law refer back unto   
these twenty-four4          ,chapter    
,,xiv3 ,concerning the ,eyes of         
,microprosopus      ,the ,eyes of the   
,head 7of ,microprosopus7 are those eyes
 from which sinners  cannot guard       
themselves2 the eyes which sleep1 and   
yet which sleep not4    ,and therefore  
are they called 8,eyes like unto doves1 
,,kivnim1 ,ke-,ionim40  ,what is        
,,ivnim1 ,ionim8 ,surely it is said1    
,lev4 xxv4 #ag1 8,ye shall not  deceive 
any man his neighbor40    ,and therefore
 is it written1 ,ps4 xciv4 #g1 8,,ih1   
,yah1 shall not behold40  ,and shortly  
after verse #i1 8,he that planteth the  
ear1 shall ,he not hear8  ,he that      

formeth the eye1 shall ,he not see80    
,the part which is above the eyes 7the  
eyebrows7 consisteth of the hairs1      
which are distributed in certain        
proportions4    ,from those hairs depend
 #a1gjj ,lords of ,inspection for       
striving in battles4  ,and then all     
their emissaries arise and unclose the  
eyes4    ,in the skin which is above the
 eyes 7the eyelids7 are the eyelashes1  
and  thereunto adhere thousand thousands
 ,lords of ,shields4    ,and these be   
called the covering of the eyes4 ,and   
all those which are  called 7under the  
classification of7 the eyes of ,,ihvh1  
,tetragrammaton1 are  not unclosed1 nor 
awake1 save in that time when these     
coverings of the  eyelashes be separated
 from each other2 namely1 the lower from
 the upper  7eyelashes74    ,and when   
the lower eyelashes are separated from  
the upper1 and disclose  the abode of   
vision1 then are the eyes opened in the 
same manner as when  one awaketh from   
his sleep4    ,then are the eyes rolled 

around1 and 7,microprosopus7 looketh    
back upon the  open eye 7of             
,macroprosopus71 and they are bathed in 
its white brilliance4    ,and when they 
are thus whitened1 the ,lords of the    
,judgments are turned  aside from the   
,israelites4 ,and therefore it is       
written1 ,ps4 xliv4 #bd3  8,awake3      
wherefore sleepest thou1 ,o             
,tetragrammaton8 ,make haste10 etc4     
,four colors appear in those eyes2 from 
which shine the four coverings of  the  
phylacteries1 which shine through the   
emanations of the ,brain4    ,seven1    
which are called the eyes of            
,tetragrammaton1 and the inspection1    
proceed from the black color of the     
eyes2 as we have said4    ,as it is     
written1 ,zech4 iii4 #i1 8,upon one     
stone seven eyes40 ,and these  colors   
flame forth on this side4    ,from the  
red go forth others1 the ,lords of      
,examination for ,judgment4    ,and     
these are called3 8,the eyes of         
,tetragrammaton going forth throughout  

the whole earth40    ,where it is said  
7in the feminine gender7 8,,mshvttvth1  
,meshotetoth1 going  forth10 and not    
8,,mshvttim1 ,meshotetim10 in the       
masculine1 because all  are judgment4   
,from the yellow proceed others who are 
destined to make manifest deeds as  well
 good as evil4    ,as it is written1    
,job xxxiv4 #ba1 8,since ,his eyes are  
upon the ways of  man40 ,and these1     
,zach4 iv4 #aj1 are called 8,the eyes of
 ,tetragrammaton10  ,,mshvttim1         
,meshotetim1 going forth around1 but in 
the masculine gender1  because these    
extend in two directions--toward the    
good and toward the  evil4    ,from the 
white brilliance proceed all those      
mercies and all those benefits  which   
are found in the world1 so that through 
them it may be well for the             
,israelites4    ,and then all those     
three colors are made white1 so that ,he
 may have pity  upon them4    ,and those
 colors are mingled together mutually1  
and mutually do they  adhere unto each  

other4 ,each one affecteth with its     
color that which is  next unto it4      
,excepting the white brilliance wherein 
all are comprehended when there is      
need1 for this enshroudeth them all4    
,so therefore no man can convert all the
 inferior colors--the black1 red1  and  
yellow--into the white brilliance4      
,for only with this glance 7of          
,macroprosopus7 are they all united and 
transformed into the white brilliance4  
,his eyelashes 7i4e41 those of          
,microprosopus1 for to the eye of       
,macroprosopus neither eyebrows nor     
eyelashes are attributed7 are not       
found1 when 7his eyes7 desire to behold 
the colors2 seeing that his  eyelashes  
disclose the place 7of sight7 for       
beholding all the colors4    ,and if    
they disclose not the place 7of vision7 
the 7eyes7 cannot see nor               
consider47#hei7    ,but the eyelashes do
 not remain nor sleep1 save in that only
 perfect hour1  but they are opened and 
closed1 and again closed and opened1    

according to  that ,open ,eye 7of       
,macroprosopus7 which is above them4    
,and therefore is it written1 ,ezek4 i4 
#ad1 8,and the living creatures rush    
forth and return40    ,now we have      
already spoken of the passage1 ,isa4    
xxxiii4 #bj1 8,thine eye  shall see     
,jerusalem quiet1 even ,thy habitation40
    ,also it is written1 ,deut4 ii4 #ab1
 8,the eyes of ,tetragrammaton thy ,god 
are  ever thereon in the beginning of   
the year10 etc4    ,for so ,jerusalem   
requireth it1 since it is written1 ,isa4
 i4 #ba1 8,,tzdq1  ,tzedeq1 ,justice    
abideth in ,her40    ,and therefore 7is 
it called7 ,jerusalem1 and not ,zion4   
,for it is written1  ,isa4 i4 #bf3      
8,zion is redeemed in ,,mshpt1          
,meshephat1 ,judgment1 etc410  which are
 unmixed mercies4    ,thine eye3        
7therefore7 is it written ,,oink1       
,ayinakh 7in the singular  number74     
,assuredly it is the eye of the ,most   
,holy ,ancient ,one1 the ,most          
,concealed of ,all 7which is here       

referred to74    ,now it is said1 8,the 
eyes of ,tetragrammaton thy ,god are    
thereon02 in good1  that is to say1 and 
in evil2 according as either the red    
color or the  yellow is required4       
,but only with the glance 7of           
,macroprosopus7 are all things converted
 and  cleansed into the white           
brilliance4    ,the eyelids 7of         
,microprosopus7 are not found when 7,his
 eyes7 desire to  behold the colors4    
,but here 7it is said71 8,thine eyes    
shall behold  ,jerusalem40 ,entirely for
 good1 entirely in mercy4    ,as it is  
written1 ,isa4 liv4 #g1 8,and with great
 mercies will ,i gather  thee40    ,the 
eyes of ,tetragrammaton thy ,god are    
ever thereon from the beginning of  the 
year4 ,here the word 8,,mrshith1        
,merashith1 from the beginning10 is     
written defectively without ,a1 for it  
is not written ,,rashith with the ,a4   
,hence it remaineth not always in the   
same condition4 ,what doth not8 ,the    
inferior ,h1 ,he 7of ,,ihvh74    ,and   

concerning that which is supernal it is 
written1 ,lam4 ii4 #a3 8,he hath  cast  
down ,m,sh,m,i,m1 ,me-,shamaim1 from the
 heavens2 ,,artz1 ,aretz1 the  earth1   
the ,tiphereth1 ,israel40    ,wherefore 
hath he cast down ,aretz from ,shamaim8 
,because it is written1  ,isa4 l4 #c1   
8,i will cover the heavens1 ,shamaim1   
with darkness10 and with  the blackness 
of the eye 7of ,microprosopus71 namely1 
with the black color1  are they covered4
    8,from the beginning of the year40  
,what1 then1 is that place whence those 
eyes of ,tetragrammaton behold          
,jerusalem8    ,therefore he7#hfj7      
hasteneth to expound this 7saying       
immediately71 8,from  the beginning1    
,,mrshith1 of the year10 which 7word    
8,,mrshith0 being  written thus71       
without the ,aleph1 ,a17#hfa7           
symbolizeth judgment2 for  judgment is  
referred unto that side1 although       
virtually 7the word  8,merashith07 is   
not judgment4    8,even unto the end of 
the year40 ,herein1 properly speaking1  

is judgment  found4 ,for it is written1 
,isa4 i4 #ba1 8,justice dwelt in her40  
,for this is  8the end of the year40    
,come and see6 ,a1 ,aleph1 only is      
called the first 7letter74 ,in ,a1      
,aleph1 is the masculine power hidden   
and concealed2 that namely1 which  is   
not known4    ,when this ,aleph is      
conjoined in another place1 then is it  
called ,,rashith1  ,rashith1 beginning4 
,but if thou sayest that 7,a7 is        
conjoined herewith17#hfb7 truly it is   
not  so1 but 7,a7 is only manifested    
therein and illuminateth it2 and in that
  case only is it called ,,rashith1     
,rashith1 beginning4    ,now therefore  
in this 7passage7 ,,rashith 7spelt with 
the ,a7 is not found as  regards        
,jerusalem2 for were 7the letter ,a7    
herein1 it would 7denote that  it would7
 remain forever4    ,hence it is written
 defectively ,,mrshith1 ,me-,rashith4   
,also concerning the  world to come it  
is written1 ,isa4 xli4 #bg17hfc7 8,the  
first shall say to  ,zion1 ,behold1     

behold them10 etc4          ,chapter    
,,xv3 ,concerning the ,nose of          
,microprosopus      ,the nose of        
,microprosopus is the form of ,his      
countenance1 for therethrough  is ,his  
whole countenance known4    ,this nose  
is not as the nose of the ,most ,holy   
,ancient ,one1 the ,concealed  with all 
,concealments4    ,for the nose of ,him1
 the ,ancient ,one1 is the life of lives
 for all things1  and from ,his two     
nostrils rush forth the ,ruachin        
,de-,chiin1 ,,rvchin  ,,dchiin1 spirits 
of lives for all4    ,but concerning    
this 7nose of7 ,microprosopus it is     
written1 ,ps4 xviii4 #i1  8,a smoke     
ascendeth in ,his nose40    ,in this    
smoke all the colors are contained4 ,in 
each color are contained  multitudes of 
lords of most rigorous judgment1 who are
 all comprehended in  that smoke4       
,whence all those are not mitigated save
 by the smoke of the inferior  altar4   
,hence it is written1 ,gen4 viii4 #ba1  
8,and ,,ihvh smelled a sweet savor40 ,it

  is not written 7,he smelled7 the odor 
of the sacrifice4 ,what is 8sweet0  save
 8rest08 ,assuredly the spirit at rest  
is the mitigation of the ,lords  of     
,judgment4    7,when therefore it is    
said7 8,and ,,ihvh smelled the odor of  
rest10 most  certainly the odor of the  
sacrificed victim is not meant1 but the 
odor of  the mitigation of all those    
severities which are referred unto the  
nose4    ,and all things which adhere   
unto them1 all things1 ,i say1 are      
mitigated4  ,but most of these          
severities mutually cohere4    ,as it is
 written1 ,ps4 cvi4 #b1 8,who shall     
recount ,,gbvrvth ,,ihvh1 the  ,geburoth
 of ,tetragrammaton80    ,and this nose 
7of ,microprosopus7 emitteth fire from  
the two nostrils1  which swalloweth up  
all other fires4    ,from the one       
nostril 7goeth forth7 the smoke1 and    
from the other nostril  the fire1 and   
they both are found on the altar1 as    
well the fire as the  smoke4    ,but    
when ,he the most ,holy ,ancient ,one is

 unveiled1 all things are at  peace4    
,this is that which is said1 ,isa4      
xlviii4 #i1 8,and for ,my praise will   
,i refrain from thee0 7literally1 8block
 up thy nostrils07#hfd774    ,the nose  
of the ,most ,holy ,ancient ,one is long
 and extended1 and ,he is  called ,arikh
 ,aphim1 ,long of ,nose4    ,but this   
nose 7of ,microprosopus7 is short1 and  
when the smoke commenceth1  it issueth  
rapidly forth1 and judgment is          
consummated4    ,but who can oppose the 
nose of ,him the ,ancient ,one8         
,concerning this1 all  things are as we 
have said in the ,greater ,assembly1    
where concerning this  matter the       
,companions were exercised4    ,in the  
book of the treatise of ,rav ,hamenuna  
the ,elder he thus describeth  these two
 nostrils 7of ,microprosopus71 saying   
that from the one proceed  the smoke and
 the fire1 and from the other1 peace and
 the beneficent  spirits4    ,that is1  
when 7,microprosopus7 is considered as  
having 7in ,himself the  symbolism of7  

right side and left side4 ,as it is     
written1 ,hosea xiv4 #g1  8,and his     
smell like ,lebanon40    ,and concerning
 ,his ,bride it is written1 ,cant4 vii4 
#i1 8,and the smell of  thy nostril like
 apples40 ,which if it be true          
concerning the ,bride1 how  much more   
concerning ,himself8 ,and this is a     
notable saying4    ,when therefore it is
 said1 8,and ,tetragrammaton smelled the
 odor of peace10  the word 8,,hnichch10 
,ha-,nichach1 of peace1 can be          
understood in a double  sense4    ,one  
sense is primary1 when the ,most ,holy  
,ancient ,one1 the ,concealed with  all 
,concealments1 is manifested2 for ,,hva1
 ,hoa1 ,he1 is the peace and  mitigation
 of all things4    ,and the other       
respecteth the inferior mitigation1     
which is done through  the smoke and    
fire of the altar4    ,and because of   
this duplicate meaning is the word      
,,nichch1 ,nichach1  written with a     
double ,,ch4 ,and all these things are  
said concerning  ,microprosopus4        

,chapter ,,xvi3 ,concerning the ,ears of
 ,microprosopus      ,there are two ears
 for hearing the good and the evil1 and 
these two can be  reduced into one4     
,as it is written1 #b ,kings xix4 #ah1  
8,incline1 ,o ,tetragrammaton1 ,thine   
ear1  and hear40    ,the ear from within
 dependeth upon certain curves which are
 therein  formed1 so that the speech may
 be made clearer before its entrance    
into  the brain4    ,and the brain      
examineth it1 but not with haste4 ,for  
every matter which is  accomplished in  
haste cometh not from perfect wisdom4   
,from those ears depend all the ,lords  
of ,wings who receive the ,voice of the 
,universe2 and all those are called     
thus1 the ,ears of ,tetragrammaton4     
,concerning whom it is written1 ,eccles4
 x4 #bj1 8,for a bird of the air shall  
carry the voice10 etc4    8,for a bird  
of the air shall carry the voice40 ,this
 text hath a difficult  7meaning74 ,and 
now 7for so much is expressed7 whence is
 the voice8    ,for in the beginning of 

the verse it is written3 8,curse not the
 ,king even  in thy thought40 ,where it 
is written concerning even the          
7unexpressed7  thought1 and concerning  
the secret thoughts of thy couch4       
,wherefore8 ,because 8a bird of the air 
shall carry the voice40 ,which  7voice7 
as yet is unexpressed4    ,assuredly    
this is the true meaning4 ,whatsoever a 
man thinketh and  meditateth in his     
heart1 he maketh not a word until he    
bringeth it forth  with his lips4 7,what
 the text intendeth is7 if any man      
attendeth not  hereunto4    ,for that   
voice sent forward 7from inconsiderate  
thought7 cleaveth the air1  and it goeth
 forth and ascendeth1 and is carried    
around through the  universe2 and       
therefore is the voice4    ,and the     
,lords of ,wings receive the voice and  
bear it on unto the ,king               
7,microprosopus71 so that it may enter  
into ,his ears4    ,this is that which  
standeth written1 ,deut4 v4 #bh1 8,and  
,tetragrammaton hath  heard the voice of

 your words40 ,again1 ,num4 xi4 #a1     
8,and ,tetragrammaton  heard1 and ,his  
wrath was kindled40    ,hence every     
prayer and petition which a man poureth 
forth before ,god the  ,most ,holy      
,one--blessed be ,he6--requireth this1  
that he pronounce the words  with his   
lips4    ,for if he pronounce them not1 
his prayer is no prayer1 and his        
petition is  no petition4    ,but as far
 as the words go forth1 they cleave the 
air asunder1 and ascend1  and fly on1   
and from them is the voice made2 and    
that which receiveth the  one receiveth 
also the other1 and beareth it into the 
,holy ,place in the  head of the ,king  
7otherwise1 beneath ,kether1 the        
,crown74    ,from the three cavities 7of
 the brain of ,microprosopus7 distilleth
 a  certain distillation1 and it is     
called the ,brook4 ,as it is said in #a 
,kings  xvii4 #c1 8,the brook ,kherith10
 as it were an excavation or channel of 
the  ears4    ,and the voice entereth   
into that curved passage1 and remaineth 

in that  brook of that distillation4    
,and then is it therein detained1 and   
examined1 whether it be good or  whether
 it be evil4 ,this is the same which is 
said1 ,job xxxiv4 #c1 8,because  the ear
 examineth the words40    ,for what     
cause doth the ear examine the words8   
,because the voice is  detained in that 
brook distilling into the curved passage
 of the ears1 and  doth not swiftly     
enter into the body1 and thereunto is an
 examination  instituted between the    
good and the evil4    8,as the palate   
tasteth meat40 ,wherefore can the palate
 taste meat8 ,because  in the same      
manner it causeth it to delay1 and 7the 
meat7 doth not enter  so rapidly into   
the body4 ,and hence 7the palate7       
proveth and tasteth it  7to discern7    
whether it be sweet and pleasant4       
,from this opening of the ears depend   
other openings1 7namely7 the opening  of
 the eye1 the opening of the mouth1 the 
opening of the nose4    ,from that voice
 which entereth into the opening of the 

ears1 if it be  necessary 7a certain    
part7 entereth into the opening of the  
eyes1 and  these pour forth tears4      
,from that voice1 if it be necessary 7a 
certain part7 entereth into the  opening
 of the nose1 and from that voice it    
produceth smoke and fire4    ,this is   
that which is written1 ,num4 xi4 #a1    
8,and ,tetragrammaton heard1 and  ,his  
wrath was kindled1 and the fire of      
,tetragrammaton turned against  them40  
,and if it be necessary that voice goeth
 forth into the opening of the  mouth1  
and it speaketh1 and determineth certain
 things4    ,from that voice are all    
things2 from that voice 7a certain part7
 entereth  into the whole body1 and by  
it are all things affected4 ,whence doth
 this  matter depend8 ,from that ear4   
,blessed is he who observeth his words4 
,therefore is it written1 ,ps4 xxxiv4   
#ac1 8,keep thy tongue from evil1 and   
thy lips from speaking guile40    ,unto 
this ear is attributed hearing1 and     
under 7the idea of7 hearing are  those  

brains comprehended47#hfe7    ,chokmah  
is contained therein1 as it is written1 
#a ,kings iii4 #i1 8,and wilt  ,thou    
give unto ,thy servant a hearing heart40
    ,binah also1 as it is written1 #a   
,sam4 iii4 #i1 8,speak1 for ,thy servant
  heareth40 ,also #b ,kings xviii4 #bf1 
8,because we have heard40 ,and hencefrom
  all things depend4    ,dath also1 as  
it is said1 ,prov4 iv4 #aj1 8,hear1 ,o  
my son1 and receive ,my  sayings40 ,and 
again1 ibid4 ii4 #a1 8,thou shalt hide  
,my sayings with  thee40 ,and thereunto 
all things depend from the ears4        
,from these ears depend prayers and     
petitions1 and the opening of the eyes4 
,this is the same which standeth        
written1 #b ,kings xix4 #af1 8,incline1 
,o  ,tetragrammaton1 ,thine ear1 and    
hear2 open ,thine eyes1 and see40 ,thus 
all  things depend hencefrom4    ,from  
this ear depend the highest ,arcana1    
which go not forth without1 and         
therefore is 7this ear7 curved in the   
interior parts1 and the ,arcana of      

,arcana are concealed therein4 ,woe unto
 him who revealeth the ,arcana6    ,and 
because the ,arcana come into contact   
with this ear1 and follow the  curvings 
of that region1 hence the ,arcana are   
not revealed unto those who  walk in    
crooked paths1 but unto those 7who walk 
in7 those which are not  crooked4       
,hence is it written1 ,ps4 xxv4 #ad1    
8,the ,,svd ,,ihvh1 ,sod                
,tetragrammaton1  ,secret of            
,tetragrammaton1 is with them that fear 
,him1 and ,he will show  them ,his      
covenant02 namely1 unto such as keep    
their path and thus receive  ,his words4
    ,but they who are perverse in their 
ways receive certain words1 and quickly 
introduce the same into themselves1 but 
in them is no place where they can  be  
detained 7for examination74    ,and all 
the other openings are opened therein1  
until those words can issue  forth from 
the opening of the mouth4    ,and such  
men are called the sinners of their     
generation1 hating ,god the  ,most ,holy

 ,one--blessed be ,he4    ,in ,mischna1 
or our tradition1 we have taught that   
such men are like unto  murderers and   
idolaters4    ,and all these things are 
contained in one saying1 where it is    
written1  ,lev4 xix4 #af1 8,thou shalt  
not go up and down as a tale-bearer     
among thy  people1 neither shalt thou   
stand against the blood of thy neighbor3
 ,,ani  ,,ihvh1 ,i am ,tetragrammaton40 
,therefore he who transgresseth the     
first part of that verse doth the same  
as if he were to transgress the whole4  
,blessed is the portion of the just1    
concerning whom it is said1 ,prov4 xi4  
#ac1 8,a tale-bearer revealeth secrets1 
but he that is of a faithful spirit     
concealeth the matter40    8,spirit1    
,,rvch1 ,ruach10 properly 7is used here7
 for the ,ruach of such is  extracted   
from the ,supernal ,holy ,place4    ,now
 we have said that this is a symbol4    
,whosoever revealeth ,arcana with  fixed
 purpose of mind1 he is not of the body 
of the ,most ,holy ,king4    ,and       

therefore to such a man nothing is an   
,arcanum1 neither is from the  place of 
the ,arcanum4    ,and whensoever his    
soul departeth1 the same adhereth not   
unto the body of  the ,king1 for it is  
not his place4 ,woe unto that man6 woe  
unto himself6  woe unto his             
,neschamah67#hff7    ,but blessed is the
 portion of the just who conceal        
secrets1 and much more  the ,supernal   
,arcana of ,god the ,most ,holy         
,one--blessed be ,he6--the highest      
,arcana of the ,most ,holy ,king4       
,concerning them it is written1 ,isa4   
lx4 #ba1 8,thy people also shall be all 
righteous2 they shall inherit the land  
forever40          ,chapter ,,xvii3     
,concerning the ,countenance of         
,microprosopus      ,his countenance is 
as two abodes of fragrance1 and all that
 ,i have before  said is ,his testimony4
    ,for the testimony1 ,,shdvtha1      
,sahedutha1 dependeth from ,him1 and in 
all  ,his testimony dependeth4    ,but  
these places of fragrance are white and 

red2 the testimony of ,ab the  ,father1 
and ,aima the ,mother2 the testimony of 
the inheritance which ,he  hath taken by
 right and obtained4    ,and in our     
tradition we have also established by   
how many thousand degrees  the whiteness
 differeth from the redness4    ,but yet
 at once they agree together in ,him in 
one17#hfg7 under the general  form of   
the whiteness2 for whensoever it is     
illuminated from the light of  the white
 brilliance of the ,ancient ,one1 then  
that white brilliance  overcloudeth the 
redness1 and all things are found to be 
in light4    ,but whensoever judgments  
ascend 7otherwise1 threaten7 in the     
universe1 and  sinners are many1 leprosy
 is found in all things 7otherwise1     
throughout  the universe71 and the      
redness spreadeth over the countenance1 
and  overcloudeth all the whiteness4    
,and then all things are found in       
judgment1 and then 7,he putteth on7 the 
vestments of zeal1 which are called 8the
 garments of vengeance0 7,isa4 lix4     

#ag71 and all things depend herefrom4   
,and because the testimony existeth in  
all things1 hence so many ,lords of     
,shields are enshrouded by those colors1
 and attend upon those colors4    ,when 
those colors are resplendent1 the worlds
 all and singular exist in  joy4    ,in 
that time when the white brilliance     
shineth all things appear in this       
color2 and when ,he appeareth in        
redness1 similarly all things appear in 
that color4          ,chapter ,,xviii3  
,concerning the ,beard of ,microprosopus
      ,in those abodes 7otherwise forms7
 of fragrance the beard beginneth to    
appear from the top of the ears1 and it 
descendeth and ascendeth in the  place  
of fragrance4    ,the hairs of the beard
 are black1 and beautiful in form as in 
7that of7 a  robust youth4    ,the oil  
of dignity of the supernal beard of the 
,ancient ,one 7floweth down7  in this   
beard of ,microprosopus4    ,the        
beautiful arrangement of this beard is  
divided into nine parts4 ,but  when the 

most holy oil of dignity of the ,most   
,holy ,ancient ,one sendeth  down rays  
into this beard1 its parts are found to 
be twenty-two47#hfh7    ,and then all   
things exist in benediction1 and thence 
,israel the patriarch  7i4e41 ,jacob7   
took his blessing4 ,and the symbol of   
this is to be found  in these words1    
,gen4 xlviii4 #bj1 8,,bk1 with the      
twenty-two shall ,israel  bless40 7,the 
real translation of ,,bk is 8in thee10  
but the numerical value  of ,,bk is     
twenty-two2 hence the symbolism here    
rendered47    ,we have described the    
conformations of the beard already1 in  
the ,conclave  of the ,assembly4 ,here  
also ,i desire to enter upon this matter
 in all  humility4    ,now we thus      
examined all the parts of the beard1    
that in the ,conclave of  the ,assembly 
7we found7 that they were all disposed  
from the parts of the  beard of the     
,most ,holy ,ancient ,one4    ,six there
 are2 nine they are called4 ,for the    
first conformation goeth  forth through 

that ,spark of the most refulgent       
,light-bearer17#hfi7 and  goeth down    
beneath the hair of the head1 assuredly 
beneath those locks  which overhang the 
ears4    ,and it descendeth before the  
opening of the ears unto the beginning  
of the  mouth4    ,but this arrangement 
is not found in the ,most ,holy ,ancient
 ,one4 ,but when  that fountain of      
,wisdom1 ,,chkmtha1 ,chokmatha1 floweth 
down from ,,mzla1  ,mezla1 the          
,influence of the ,most ,holy ,ancient  
,one1 and dependeth from  ,him1 and when
 ,aima1 the ,mother1 ariseth1 and is    
included in that subtle  ether1 then    
,she1 ,aima1 assumeth that white        
brilliance47#hgj7    ,and the ,scintilla
 entereth and departeth1 and together   
mutually are ,they  bound1 and thence   
cometh the ,one ,form4    ,and when     
there is need1 ,one ariseth above the   
,other1 and the ,other again  is        
concealed in the presence of ,its       
,companion4    ,and therefore there is  
need of all things2 of one thing for    

performing  vengeance1 of another for   
showing forth mercy4    ,and therefore  
,david the king hath sought out this    
beard1 as we have shown  already4    ,in
 this beard nine conformations are      
found1 7among which are7 six myriads    
which depend among them1 and are        
extended throughout the whole body4     
,and those six which depend hang in the 
locks which are beneath the abodes  of  
fragrance1 three on this side and three 
on that4    ,and in the ornamentation of
 the beard hang the three remaining     
7conformations72 one above the lips1 and
 two in those locks which hang  down    
upon the chest4    ,and all those six   
7other conformations71 three on this    
side and three on  that side1 go forth1 
and all depend from those locks which   
hang down1 and  they are extended       
throughout the whole body4    ,but on   
account of those three 7conformations71 
which are more connected  with the      
ornament of the beard than all the      
others1 the ,holy ,name is  written in  

its purity4    ,when it is written thus1
 ,ps4 cxviii4 #e3 8,i invoked ,,ih1     
,yah1 in my  trouble3 ,,ih1 ,yah1 heard 
me at large3 ,tetragrammaton is with me1
  therefore ,i will not fear40    ,but  
that which we have already laid down in 
the ,conclave of the ,assembly          
concerning these words1 8,in my trouble 
,i invoked ,,ih1 ,yah10 that this is  to
 be referred to that place where the    
beard beginneth to be extended1  which  
place is more remote1 and before the    
ears1 is also correct4    ,and in the   
book of the dissertation of the school  
of ,rav ,yeyeva the ,elder  it is thus  
said and established1 that the beginning
 of the beard cometh  from the supernal 
,,chsd1 ,chesed1 ,mercy4    ,concerning 
which it is written1 8,,lk ,,ihvh       
,,hgdvlh ,,vhgbvrh ,,vhthparth1 ,leka1  
,tetragrammaton2 ,ha-,gedulah1          
,ve-,ha-,geburah1 ,ve-,ha-,tiphereth1   
,thine1 ,o  ,tetragrammaton1 ,gedulah1  
7another name for ,chesed71 ,geburah1   
and ,tiphereth  7the names of the       

fourth1 fifth1 and sixth ,sephiroth1    
which ,protestants  usually add to the  
end of the ,lord's ,prayer1             
substituting1 however1  ,malkuth for    
,gedulah71 ,thine1 ,o ,tetragrammaton1  
are the ,mercy1 the ,power1  and the    
,glory 7or ,beauty740 ,and all these are
 so1 and thus it 7the beard7            
commenceth4    ,therefore the nine      
7conformations7 arise from and depend   
from the beard2  and thus it commenceth 
from before the ears4 ,but 7the         
conformations7  remain not in permanence
 save through another cause1 as we have 
before  laid down4    ,for whensoever   
the universe hath need of mercy1 the    
,influence1 ,mezla1 of  the ,ancient    
,one is uncovered2 and all those        
conformations which exist in  the most  
adorned beard of ,microprosopus are     
found to be entirely mercies1  yet so   
that they can exercise vengeance against
 the haters of the  ,israelites1 and    
against those who afflict them4    ,but 
the whole ornament of the beard         

consisteth in those locks which hang    
down1 because all things depend         
thencefrom4    ,all those hairs which   
are in the beard of ,microprosopus are  
hard and  rigid1 because they all       
subject the judgments when the ,most    
,holy ,influence  is manifested4    ,and
 when there is to be contention1 then   
,he appeareth like unto a brave  hero1  
victorious in war4 ,and then that       
becometh bare of hair which is bare  of 
hair1 and that becometh bald which is   
bald4    ,moses commemorated these nine 
conformations a second time1 ,num4 xiv4 
#ag1  when there was need to convert    
them all into mercy4    ,for although he
 recite not now the thirteen            
conformations 7of the beard of          
,macroprosopus71 yet from this idea the 
thing depended2 for he did not  allow   
himself to enter into those             
conformations simply that he might      
enumerate them4    ,but unto the        
,influence directed he his meditation1  
and made mention  thereof4 ,as it is    

written1 ,num4 xiv4 #ag1 8,and now1 ,i  
beseech thee1 let  ,,kch1 ,kach1 the    
,power of ,tetragrammaton1 be great60   
,what is to be understood by ,,kch1     
,,ihvh1 ,kach ,tetragrammaton1 the      
,power of  ,tetragrammaton8 ,thus is    
,,mzla ,,qdisha1 ,mezla1 ,qadisha1 the  
,holy  ,influence1 called1 even the     
,concealed with all ,concealments4 ,and 
from the  ,influence that ,strength and 
that ,light depend4    ,and since of    
this 7,influence7 ,moses was speaking1  
and this 7,influence7 he  was           
commemorating1 and concerning this      
7,influence7 he was meditating1 he  then
 immediately recited those nine         
conformations which belong unto         
,microprosopus4    ,so that they all    
might exist in light1 and that judgment 
might not be  found therein4 ,and       
therefore this whole judgment           
7otherwise1 this whole  beard7 dependeth
 from the ,influence4    ,when the hairs
 begin to be restrained ,he ,himself is 
as the hero of an army  victorious in   

war4    ,in this beard 7of              
,microprosopus7 floweth down the oil of 
dignity from the  ,concealed ,ancient   
,one1 as it is said1 ,ps4 cxxxiii4 #b1  
8,like excellent oil  upon the head1    
descending upon the beard1 the beard of 
,aaron40          ,chapter ,,xix3       
,concerning the ,lips and ,mouth of     
,microprosopus      ,those hairs cover  
not the lips1 and the entire lips are   
red and rosy4 ,as  it is written1 ,cant4
 v4 #ac1 8,his lips as roses40 7,in the 
ordinary version  ,,shvshnim1           
,shushanim1 is translated 8lilies10 not 
8roses40    ,his lips murmur ,geburah1  
,severity1 but they also murmur         
,chokmah1 ,wisdom4    ,from those lips  
alike depend good and evil1 life and    
death4    ,from these lips depend the   
,lord of ,vigilance4 ,for when those    
lips murmur1  they all are excited to   
bring forth secret things1 as well as   
the ,lords of  ,judgment in all the     
tribunals wherein they have their       
abiding-place4    ,and therefore are    

these called the ,watchers2 as it is    
written1 ,dan4 iv4  #ag1 8,this matter  
is by the decree of the ,watchers1 and  
the demand by the  word of the ,holy    
,ones40    ,what is a ,watcher8 ,in the 
book of the dissertation that is        
explained from  this passage1 #a ,sam4  
xxviii4 #af1 8,and is become thine      
enemy40    ,seeing that judgments are   
stirred up against those who obtain not 
mercy  from the ,supernals4    ,hence   
are those stirred up who are the lords  
of the enmity of all things4    ,and1   
nevertheless1 in each case are there    
mercy and judgment4 ,and  therefore is  
it said1 ,dan4 iv4 #ac1 8,a watcher and 
a holy one02 judgment  and mercy4       
,and between those lips when they are   
opened is the mouth disclosed4    ,by   
that ,,rvch1 ,ruach1 breath1 which goeth
 forth from ,his mouth1 many  thousands 
and myriads are enshrouded2 and when it 
is extended by the same  are the true   
prophets enfolded1 and all are called   
the mouth of  ,tetragrammaton4    ,when 

forth from ,his mouth the words proceed 
through ,his lips1 the same are         
muttered through the whole circuit of   
#ah1jjj worlds17#hga7 until they are    
all bound together at once in the twelve
 paths and the known ways4 ,and one     
thing ever expecteth another4    ,by the
 tongue is the vocal expression of the  
sublime spoken1 in the middle  nexus of 
the utterance4    ,and therefore is it  
written1 ,cant4 v4 #af1 8,his mouth is  
most sweet40 ,and  this same palate of  
,his conveyeth a sweet taste2 wherefore 
,he smileth when  ,he tasteth food      
7which is pleasant747#hgb7    8,and ,he 
is altogether the desirablenesses 7or   
delights70 7of the powers  of7 fire and 
7the powers of7 water1 because the fire 
and water are  counterchanged with each 
other mutually 7otherwise1 are conformed
  together71 and are beautiful in his   
conformation47#hgc7    ,for the colors  
are mutually associated together4    ,in
 ,his palate are the 7guttural7 letters 
7of the ,hebrew ,alphabet--namely1  ,a1 

,h1 ,,ch1 ,o7 formed and constructed2 in
 the circuit of ,his 7mouth7 are  they  
condensed 7into the palatals ,g1 ,i1 ,k1
 ,q747#hgd7    ,the letter ,a1 ,aleph1  
which cast forth the kings and          
constituted the  kings7#hge7 7i4e41 that
 guttural letter which is referred to   
the ,first  ,sephira1 ,kether1 the      
,crown1 becometh the palatal letter ,g1 
,ghimel74    ,the letter ,,ch1 ,cheth1  
which goeth forth and descendeth and    
ascendeth1  and is crowned in the head  
7referring to the ,second ,sephira1     
,chokmah1  ,wisdom71 and is fire        
condensed in ether 7i4e41 developeth in 
the palatal  letter ,i1 ,yod74    ,the  
letter ,h1 ,he1 the golden-yellow color 
7otherwise1 germinating power7  of the  
,mother1 ,aima1 having been connected   
with the ,female ,power1 is  extended in
 the ,greater ,female ,potency into the 
desire of the ,holy ,city1  which two   
7otherwise1 for these places7 are       
mutually bound together the  one unto   
the other 7these two are ,aima1 the     

supernal ,h of ,,ihvh1 and the  ,holy   
,city1 the ,bride1 as ,she is called in 
the ,apocalypse1 the final ,h of        
,,ihvh74 7,and the guttural letter ,h1  
,he1 formeth the palatal letter ,k1     
,kaph1 which is referred unto the       
,queen47 ,as it is written1 ,cant4 iv4  
#f1  8,unto the mountain of myrrh1 unto 
the hill of frankincense40    ,the      
letter ,o1 ,ayin 7which denoteth the    
seven ,inferiors which were  destroyed7 
is the medium of splendor of mediation  
7i4e41 the internal  ,light of the      
broken vessels71 hath been formed forth 
in ,his lips by  revolution therein 7and
 it hath been condensed in ,q1 ,qoph1   
which goeth  forth from the middle of   
the palate unto the lips74 ,for the     
branches 7of  the ,tree of ,life1       
namely7 are connected in ,him           
7,microprosopus7 in the  spirits 7such  
as they were in the prior world7 formed 
forth 7such as they  are in the restored
 world74    ,for in the mysteries of the
 letters of ,solomon the ,king1 those   

four  letters1 ,a1 ,h1 ,,ch1 ,o1 are    
surrounded by ,,gikq4    ,but it is     
written in ,job4 vi4 #f1 8,can that     
which is unsavory be eaten  without     
salt80 etc4    ,also it is written1 ,is4
 xxxii4 #ag1 8,and the work of ,,tzdq1  
,tzedeq1  ,righteousness 7or ,justice71 
shall be peace40 ,also1 ,ps4 xix4 #aj1  
8,more to  be desired are they than     
gold1 yea1 than much fine gold10 etc4   
,but ,king ,david saith1 ibid41 #aa1    
8,also by them is thy servant warned40  
,i affirm concerning myself1 that ,i    
have been every day cautious concerning 
them1 so that concerning them ,i might  
not err 7i4e41 concerning the           
judgments1 ,meshephath1 referred to in  
verse #i74    ,excepting a certain day  
when ,i was binding together the ,crowns
 of the  ,king7#hgf7 in the ,cave of    
,marana1 ,i beheld a ,splendor of       
devouring ,fire  flashing from ,his     
wrathful ,countenance of ,flame1 and    
with terror ,i  trembled at the sight4  
,from that day forth ,i ever acted with 

caution in my meditations concerning    
them1 neither have ,i omitted that all  
the days of my life4    ,blessed is his 
portion who is prudent regarding ,him   
who is more ancient  than 7otherwise1   
concerning the gentleness of7 the ,king1
 so that he may  taste thereof1 as is   
fitting4    ,therefore is it written1   
,ps4 xxxiv4 #i1 8,taste and see that    
,tetragrammaton  is good10 etc4    ,also
 it is written1 ,prov4 ix4 #e1 8,come1  
eat of my bread10 etc4          ,chapter
 ,,xx3 ,concerning the ,body of         
,microprosopus      ,the masculine power
 is extended through ,dath2 and the     
,assemblies and  ,conclaves are filled4 
,it commenceth from the beginning of the
 skull1 and it is extended  throughout  
the whole body1 through the breast1 and 
through the arms1 and  through all the  
other parts4          ,chapter ,,xxi3   
,concerning the ,bride of ,microprosopus
      ,unto ,his back adhereth closely a
 ,ray of most vehement ,splendor1 and it
  flameth forth and formeth a certain   

skull1 concealed on every side4    ,and 
thus descendeth the ,light of the two   
brains1 and is figured forth  therein4  
,and ,she 7the ,bride7 adhereth unto the
 side of the ,male2 wherefore also ,she 
is called1 ,cant4 v4 #b1 8,my dove1 my  
perfect one40 ,read not1 8,,thmthi1     
,thamathi1 ,my perfect one02 but        
8,,thavmthi1 ,theomathi1 ,my twin       
sister10  more applicably4    ,the hairs
 of the ,woman contain colors upon      
colors1 as it is written1 ,cant4  vii4  
#e1 8,the hair of ,thy head like        
purple40    ,but herewith is ,geburah1  
,severity1 connected in the five        
,severities  7i4e41 which are symbolized
 in the numerical value1 #e1 of the     
letter ,h  final of ,,ihvh1 which is the
 ,bride71 and the ,woman is extended on 
,her side1  and is applied unto the side
 of the ,male4    ,until ,she is        
separated from ,his side1 and cometh    
unto ,him so that ,she may  be conjoined
 with ,him1 face to face4    ,and when  
,they are conjoined together1 ,they     

appear to be only one body4    ,hence we
 learn that the ,masculine1 taken alone 
appeareth to be only half  the body1 so 
that all the mercies are half2 and thus 
also is it with the  ,feminine4    ,but 
when ,they are joined together1 the 7two
 together7 appear to form only  one     
whole body4 ,and it is so4    ,so also  
here4 ,when the ,male is joined with the
 ,female1 ,they both  constitute one    
complete body1 and all the ,universe is 
in a state of  happiness1 because all   
things receive blessing from ,their     
perfect body4  ,and this is an ,arcanum4
    ,and therefore it is said1 ,gen4 ii4
 #c1 8,tetragrammaton blessed the       
seventh  day and hallowed it40 ,for then
 all things are found 7to exist7 in the 
one  perfect ,body1 for ,,mtrvnitha1    
,matronitha1 the ,mother 7i4e41 the     
,inferior ,mother7 is joined unto the   
,king1 and is found to form the one     
,body with ,him4    ,and therefore are  
there found to be blessings upon this   
day4    ,and hence that which is not    

both ,male and ,female together is      
called half a  body4 ,now1 no blessing  
can rest upon a mutilated and defective 
being1 but  only upon a perfect place   
and upon a perfect being1 and not at all
 in an  incomplete being47#hgg7    ,and 
a semi-complete being cannot live       
forever1 neither can it receive         
blessing forever4    ,the ,beauty of the
 ,female is completed by the ,beauty of 
the ,male4 ,and now  have we established
 these facts 7concerning the perfect    
equality of ,male  and ,female71 and    
they are made known unto the            
,companions4    ,with this ,woman 7the  
inferior ,h7 are connected all those    
things which are  below2 from ,her do   
they receive their nourishment1 and from
 ,her do they  receive blessing2 and    
,she is called the ,mother of them all4 
,it is written1 ,prov4 vii4 #d1 8,say   
unto ,chokmah1 ,thou art my             
sister407#hgh7  ,for there is given one 
,chokmah 7,male71 and there is also     
given another  ,chokmah 7,female74      

,and this ,woman is called the ,lesser  
,chokmah in respect of the other4       
,and therefore is it written1 ,cant4    
viii4 #h1 8,we have a little sister and 
she hath no breasts40    ,for in this   
exile 7i4e41 separated from the ,king7  
,she appeareth unto us  to be 8our      
little sister40 ,at first1 indeed1 she  
is small1 but she  becometh great and   
greater1 until she becometh the ,spouse 
whom the ,king  taketh unto ,himself4   
,as it is written1 ,cant4 viii4 #aj1 8,i
 am a wall1 and my breasts are like     
towers40    8,and my breasts10 etc41    
since they are full with the nourishment
 of all  things27#hgi7 8like towers10   
because they are the great rivers which 
flow  forth from ,aima the ,supernal4   
,,hebrew ,,melodies                     
,translated by ,mrs4 ,henry ,lucas      
,ode ,to ,zion          ,art thou not1  
,zion1 fain      ,to send forth         
greetings from thy sacred rock          
,unto thy captive train1      ,who greet
 thee as the remnants of thy flock8     

,take thou on every side--      ,east1  
west1 and south1 and north--their       
greetings multiplied4      ,sadly he    
greets thee still1      ,the prisoner of
 hope1 who1 day and night1      ,sheds  
ceaseless tears1 like dew on ,hermon's  
hill--      ,would that they fell upon  
thy mountain's height6        ,harsh is 
my voice when ,i bewail thy woes1       
,but when in fancy's dream      ,i see  
thy freedom1 forth its cadence flows    
,sweet as the harps that hung by        
,babel's stream4      ,my heart is sore 
distressed      ,for ,bethel ever       
blessed1      ,for ,peniel1 and each    
ancient1 sacred place4      ,the holy   
presence there      ,to thee is present 
where      ,thy ,maker opes thy gates1  
the gates of heaven to face4        ,the
 glory of the ,lord will ever be        
,thy sole and perfect light2      ,no   
need hast thou1 then1 to illumine thee1 
,of sun by day1 or moon and stars by    
night4      ,i would that1 where ,god's 
,spirit was of yore      ,poured out    

unto thy holy ones1 ,i might      ,there
 too my soul outpour6      ,the house of
 kings and throne of ,god wert thou1    
,how comes it then that now      ,slaves
 fill the throne where sat thy kings    
before8        ,oh6 who will lead me on 
,to seek the posts where1 in far-distant
 years1      ,the angels in their glory 
dawned upon      ,thy messengers and    
seers8      ,oh6 who will give me wings 
,that ,i may fly away1      ,and there1 
at rest from all my wanderings1         
,the ruins of my heart among thy ruins  
lay8      ,i'll bend my face unto thy   
soil1 and hold      ,thy stones as      
precious gold4      ,and when in ,hebron
 ,i have stood beside      ,my fathers' 
tombs1 then will ,i pass in turn        
,thy plains and forest wide1      ,until
 ,i stand on ,gilead and discern        
,mount ,hor and ,mount ,abarim1 'neath  
whose crest      ,thy luminaries twain1 
thy guides and beacons rest4        ,thy
 air is life unto my soul1 thy grains   
,of dust are myrrh1 thy streams with    

honey flow2      ,naked and barefoot1 to
 thy ruined fanes      ,how gladly would
 ,i go2      ,to where the ark was      
treasured1 and in dim      ,recesses    
dwelt the holy cherubim4        ,i rend 
the beauty of my locks1 and cry      ,in
 bitter wrath against the cruel fate    
,that bids thy holy ,nazarites to lie   
,in earth contaminate4      ,how can ,i 
make or meat or drink my care1      ,how
 can mine eyes enjoy      ,the light of 
day1 when ,i see ravens tear      ,thy  
eagles' flesh1 and dogs thy lions'      
whelps destroy8      ,away6 thou cup of 
sorrow's poisoned gall6      ,scarce can
 my soul thy bitterness sustain4        
,when ,i ,ahola unto mind recall1       
,i taste thy venom2 and when once again 
,upon ,aholiba ,i muse1 thy dregs ,i    
drain4        ,perfect in beauty1 ,zion6
 how in thee      ,do love and grace    
unite6      ,the souls of thy companions
 tenderly      ,turn unto thee2 thy joy 
was their delight1      ,and1 weeping1  
they lament thy ruin now4      ,in      

distant exile1 for thy sacred height    
,they long1 and toward thy gates in     
prayer they bow4      ,thy flocks are   
scattered o'er the barren waste1        
,yet do they not forget thy sheltering  
fold1      ,unto thy garments' fringe   
they cling1 and haste      ,the branches
 of thy palms to seize and hold4        
,shinar and ,pathros6 come they near to 
thee8      ,naught are they by thy      
,light and ,right divine4      ,to what 
can be compared the majesty      ,of thy
 anointed line8      ,to what the       
singers1 seers1 and ,levites thine8     
,the rule of idols fails and is cast    
down1      ,thy power eternal is1 from  
age to age thy crown4        ,the ,lord 
desires thee for his dwelling-place     
,eternally2 and blest      ,is he whom  
,god has chosen for the grace           
,within thy courts to rest4      ,happy 
is he that watches1 drawing near1       
,until he sees thy glorious lights      
arise1      ,and over whom thy dawn     
breaks full and clear      ,set in the  

orient skies4      ,but happiest he1    
who1 with exultant eyes1      ,the bliss
 of thy redeemed ones shall behold1     
,and see thy youth renewed as in the    
days of old4        ,,jehuda ,,halevi4  
,god1 ,whom ,shall ,i ,compare ,to      
,thee8          ,god6 whom shall ,i     
compare to ,thee1      ,when ,thou to   
none canst likened be8      ,under what 
image shall ,i dare      ,to picture    
,thee1 when ev'rywhere      ,all        
,nature's forms ,thine impress bear8    
,greater1 ,o ,lord6 ,thy glories are    
,than all the heavenly chariot far4     
,whose mind can grasp ,thy world's      
design8      ,whose word can fitly ,thee
 define8      ,whose tongue set forth   
,thy powers divine8        ,can heart   
approach1 can eye behold      ,thee in  
,thy righteousness untold8      ,whom   
didst ,thou to ,thy counsel call1       
,when there was none to speak withal    
,since ,thou wast first and ,lord of    
all8        ,thy world eternal witness  
bears      ,that none its ,maker's glory

 shares4      ,thy wisdom is made       
manifest      ,in all things formed by  
,thy behest1      ,all with ,thy seal's 
clear mark imprest4        ,before the  
pillars of the sky      ,were raised1   
before the mountains high      ,were    
wrought1 ere hills and dales were known1
      ,thou in ,thy majesty alone       
,didst sit1 ,o ,god6 upon ,thy throne6  
,hearts1 seeking ,thee1 from search     
refrain1      ,and weary tongues their  
praise restrain4      ,thyself unbound  
by time and place1      ,thou dost      
pervade1 support1 embrace      ,the     
world and all created space4        ,the
 sages' minds bewildered grow1      ,the
 lightning speed of thought is slow4    
8,awful in praises0 art ,thou named2    
,thou fillest1 strong in strength       
proclaimed1      ,this universe ,thy    
hand has framed4        ,deep1 deep     
beyond all fathoming1      ,far1 far    
beyond all measuring1      ,we can but  
seek ,thy deeds alone2      ,when bow   
,thy saints before ,thy throne          

,then is ,thy faithfulness made known4  
,thy righteousness we can discern1      
,thy holy law proclaim and learn4       
,is not ,thy presence near alway        
,to them who penitently pray1      ,but 
far from those who sinning stray8       
,pure souls behold ,thee1 and no need   
,have they of light3 they hear and heed 
,thee with the mind's keen ear1 although
      ,the ear of flesh be dull and     
slow4      ,their voices answer to and  
fro4        ,thy holiness forever they  
proclaim3      ,the ,lord of ,hosts6    
thrice holy is ,his name6               
,,jehuda ,,halevi4          ,servant ,of
 ,god          ,oh6 would that ,i might 
be      ,a servant unto ,thee1          
,thou ,god by all adored3      ,then1   
though by friends out-cast1      ,thy   
hand would hold me fast1      ,and draw 
me near to ,thee1 my ,king and ,lord6   
,spirit and flesh are ,thine1      ,o   
,heavenly ,shepherd mine6      ,my      
hopes1 my thoughts1 my fears1 ,thou     
seest all1      ,thou measurest my path1

 my steps dost know4      ,when ,thou   
upholdest1 who can make me fall8        
,when ,thou restrainest1 who can bid me 
go8      ,oh6 would that ,i might be    
,a servant unto ,thee1      ,thou ,god1 
by all adored4      ,then1 though by    
friends out-cast1      ,thy hand would  
hold me fast1      ,and draw me near to 
,thee1 my ,king and ,lord6        ,fain 
would my heart come nigh      ,to ,thee1
 ,o ,god6 on high1      ,but evil       
thoughts have led me far astray         
,from the pure path of righteous        
government4        ,guide ,thou me back 
into ,thy holy way1      ,and count me  
not as one impenitent4      ,oh6 would  
that ,i might be      ,a servant unto   
,thee1      ,thou ,god1 by all adored4  
,then1 though by friends out-cast1      
,thy hand would hold me fast1      ,and 
draw me near to ,thee1 my ,king and     
,lord6        ,if in my youth ,i still  
,fail to perform ,thy will1      ,what  
can ,i hope when age shall chill my     
breast8      ,heal me1 ,o ,lord6 with   

,thee is healing found--      ,cast me  
not off1 by weight of years opprest1    
,forsake me not when age my strength has
 bound4      ,oh6 would that ,i might be
      ,a servant unto ,thee1      ,thou 
,god1 by all adored4      ,then1 though 
by friends out-cast1      ,thy hand     
would hold me fast1      ,and draw me   
near to ,thee1 my ,king and ,lord6      
,contrite and full of dread1      ,i    
mourn each moment fled      ,midst idle 
follies roaming desolate2      ,i sink  
beneath transgressions manifold1        
,that from ,thy presence keep me        
separate2      ,nor can sin-darkened    
eyes ,thy light behold4      ,oh6 would 
that ,i might be      ,a servant unto   
,thee1      ,thou ,god1 by all adored4  
,then1 though by friends out-cast1      
,thy hand would hold me fast1      ,and 
draw me near to ,thee1 my ,king and     
,lord6        ,so lead me that ,i may   
,thy sovereign will obey4      ,make    
pure my heart to seek ,thy truth divine2
      ,when burns my wound1 be ,thou    

with healing near6      ,answer me1     
,lord6 for sore distress is mine1       
,and say unto ,thy servant1 ,i am here6 
,oh6 would that ,i might be      ,a     
servant unto ,thee1      ,thou ,god1 by 
all adored6      ,then1 though by       
friends out-cast1      ,thy hand would  
hold me fast1      ,and draw me near to 
,thee1 my ,king and ,lord6              
,,jehuda ,,halevi4          ,my ,king   
,ere time began1 ere age to age had     
thrilled1      ,i waited in ,his        
storehouse1 as ,he willed2      ,he gave
 me being1 but1 my years fulfilled1     
,i shall be summoned back before the    
,king4        ,he called the hidden to  
the light of day1      ,to right and    
left1 each side the fountain lay1       
,from out the stream and down the steps1
 the way        ,that led me to the     
garden of the ,king4        ,thou gavest
 me a light my path to guide1      ,to  
prove my heart's recesses still untried2
      ,and as ,i went1 ,thy voice in    
warning cried3        8,child6 fear thou

 ,him ,who is ,thy ,god and ,king60     
,true weight and measure learned my     
heart from ,thee2      ,if blessings    
follow1 then what joy for me6      ,if  
naught but sin1 all mine the shame must 
be1        ,for that was not determined 
by the ,king4        ,i hasten1         
trembling1 to confess the whole      ,of
 my transgressions1 ere ,i reach the    
goal      ,where mine own words must    
witness 'gainst my soul1        ,and who
 dares doubt the writing of the ,king8  
,erring1 ,i wandered in the wilderness1 
,in passion's grave nigh sinking        
powerless3      ,now deeply ,i repent1  
in sore distress1        ,that ,i kept  
not the statutes of the ,king6          
,with worldly longings was my bosom     
fraught1      ,earth's idle toys and    
follies all ,i sought2      ,ah6 when   
,he judges joys so dearly bought1       
,how greatly shall ,i fear my ,lord and 
,king6        ,now conscience-stricken1 
humbled to the dust1      ,doubting     
himself1 in ,thee alone his trust1      

,he shrinks in terror back1 for ,god is 
just--        ,how can a sinner hope to 
reach the ,king8        ,oh6 be ,thy    
mercy in the balance laid1      ,to hold
 ,thy servant's sins more lightly       
weighed1      ,when1 his confession     
penitently made1        ,he answers for 
his guilt before the ,king4             
,thine is the love1 ,o ,god6 and ,thine 
the grace1      ,that folds the sinner  
in its mild embrace2      ,thine the    
forgiveness bridging o'er the space     
',twixt man's works and the task set by 
the ,king4        ,unheeding all my     
sins1 ,i cling to ,thee6      ,i know   
that mercy will ,thy footstool be3      
,before ,i call1 oh6 do ,thou answer me1
        ,for nothing dare ,i claim of   
,thee1 my ,king6        ,o ,thou ,who   
makest guilt to disappear1      ,my     
help1 my hope1 my rock1 ,i will not     
fear2      ,though ,thou the body hold  
in dungeon drear1        ,the soul has  
found the palace of the ,king4          
,,moses ,b4 ,,nachman4          ,to ,the

 ,soul          ,o thou1 who springest  
gloriously        ,from thy ,creator's  
fountain blest1        ,arise1 depart1  
for this is not thy rest6      ,the way 
is long1 thou must prepared be1         
,thy ,maker bids thee seek thy goal--   
,return then to thy rest1 my soul1      
,for bountifully has ,god dealt with    
thee4        ,behold6 ,i am a stranger  
here1        ,my days like fleeting     
shadows seem4        ,when wilt thou1 if
 not now1 thy life redeem8      ,and    
when thou seek'st thy ,maker have no    
fear1        ,for if thou have but      
purified        ,thy heart from stain of
 sin and pride1      ,thy righteous     
deeds to ,him shall draw thee near4     
,o thou in strength who treadest1 learn 
,to know thyself1 cast dreams away6     
,the goal is distant far1 and short the 
day4      ,what canst thou plead th'    
,almighty's grace to earn8        ,would
 thou the glory of the ,lord            
,behold1 ,o soul8 ,with prompt accord   
,then to thy ,father's house return1    

return6        ,,jehuda ,,halevi4       
,sabbath ,hymn          ,come forth1 my 
friend1 the bride to meet1      ,come1  
,o my friend1 the ,sabbath greet6       
8,observe ye0 and 8remember0 still      
,the ,sabbath--thus ,his holy will      
,god in one utterance did proclaim4     
,the ,lord is one1 and one ,his name    
,to ,his renown and praise and fame4    
,come forth1 my friend1 the bride to    
meet1          ,come1 ,o my friend1 the 
,sabbath greet6        ,greet we the    
,sabbath at our door1      ,well-spring 
of blessing evermore1      ,with        
everlasting gladness fraught1      ,of  
old ordained1 divinely taught1          
,last in creation1 first in thought4    
,come forth1 my friend1 the bride to    
meet1          ,come1 ,o my friend1 the 
,sabbath greet6        ,arouse thyself1 
awake and shine1      ,for1 lo6 it      
comes1 the light divine4      ,give     
forth a song1 for over thee      ,the   
glory of the ,lord shall be             
,revealed in beauty speedily4           

,come forth1 my friend1 the bride to    
meet1          ,come1 ,o my friend1 the 
,sabbath greet6        ,crown of thy    
husband1 come in peace1      ,come1     
bidding toil and trouble cease4         
,with joy and cheerfulness abide        
,among thy people true and tried1       
,thy faithful people--come1 ,o bride6   
,come forth1 my friend1 the bride to    
meet1          ,come1 ,o my friend1 the 
,sabbath greet6        ,,shelomo        
,,halevi4          ,o ,sleeper6 ,wake1  
,arise6          ,o sleeper6 wake1      
arise6        ,delusive follies shun1   
,keep from the ways of men and raise    
thine eyes        ,to the exalted ,one4 
,hasten as haste the starry orbs of gold
        ,to serve the ,rock of old4     
,o sleeper6 rise and call upon thy ,god6
        ,behold the firmament           
,his hands have wrought on high1        
,see how ,his mighty arms uphold the    
tent        ,of ,his ethereal sky1      
,and mark the host of stars that heaven 
reveals--      ,his graven rings and    

seals4      ,tremble before ,his majesty
 and hope        ,for ,his salvation    
still1      ,lest1 when for thee the    
gates of fortune ope1        ,false     
pride thy spirit fill4      ,o sleeper6 
rise and call upon thy ,god6        ,go 
seek at night abroad        ,their      
footsteps1 who erewhile      ,were      
saints on earth1 whose lips with hymns  
o'erflowed1        ,whose hearts were   
free from guilt4      ,their nights were
 spent in ceaseless prayer and praise1  
,in pious fast their days4      ,their  
souls were paths to ,god1 and by ,his   
throne        ,their place is set anigh4
      ,their road through life was but a
 stepping-stone        ,unto the ,lord  
on high4      ,o sleeper6 rise and call 
upon thy ,god6        ,weep for thy     
sins1 and pause        ,in wrongful     
deeds1 to implore      ,god's pardoning 
grace1 nor fret thyself because         
,of evildoers more4      ,cleave to the 
right1 and of thy substance bring       
,to honor ,him1 thy ,king4      ,when   

saviours then ,mount ,zion joyfully     
,ascend with eager feet1      ,and      
nations shout for gladness1 thou wilt be
        ,prepared thy ,god to meet4     
,o sleeper6 rise and call upon thy ,god6
        ,whence does man's wisdom flow--
        ,man1 who of dust is wrought1   
,whose poor pre-eminence on earth does  
show        ,over the beast as naught8  
,only those gazing with the inward eye  
,behold ,god's majesty3      ,they have 
the well-spring of their being found1   
,more precious far than wine4      ,thou
 also thus1 though by earth's fetters   
bound1        ,mayst find thy ,rock     
divine4      ,o sleeper6 rise and call  
upon thy ,god6        ,the ,lord is     
,lord of all1        ,his hands hold    
life and death1      ,he bids the lowly 
rise1 the lofty fall1        ,the world 
obeys ,his breath4      ,keep judgment1 
then1 and live and cast aside           
,false and rebellious pride1      ,that 
asketh when and where1 and all below    
,and all above would know2      ,but be 

thou perfect with the ,lord thy ,god6   
,o sleeper6 rise and call upon thy ,god6
        ,,jehuda ,,halevi4          ,the
 ,land ,of ,peace          ,whose works1
 ,o ,lord1 like ,thine can be1          
,who 'neath ,thy throne of grace1       
,for those pure souls from earth set    
free1        ,hast made a               
dwelling-place8        ,there are the   
sinless spirits bound        ,up in the 
bond of life1      ,the weary there new 
strength have found1        ,the weak   
have rest from strife4        ,sweet    
peace and calm their spirits bless1     
,who reach that heavenly home1      ,and
 never-ending pleasantness--            
,such is the world to come4             
,there glorious visions manifold        
,those happy ones delight1      ,and in 
,god's presence they behold             
,themselves and ,him aright4        ,in 
the ,king's palace they abide1          
,and at ,his table eat1      ,with      
kingly dainties satisfied1              
,spiritual food most sweet4        ,this

 is the rest forever sure1        ,this 
is the heritage1      ,whose goodness   
and whose bliss endure        ,unchanged
 from age to age4        ,this is the   
land the spirit knows        ,that      
everlastingly      ,with milk and honey 
overflows--        ,and such its fruit  
shall be4        ,,solomon ,,ibn        
,,gebirol4          ,the ,heart's       
,desire          ,lord6 unto ,thee are  
ever manifest      ,my inmost heart's   
desires1 though unexprest      ,in      
spoken words4 ,thy mercy ,i implore     
,even for a moment--then to die were    
blest4        ,oh6 if ,i might but win  
that grace divine1      ,into ,thy hand1
 ,o ,lord1 ,i would resign      ,my     
spirit then1 and lay me down in peace   
,to my repose1 and sweetest sleep were  
mine4        ,afar from ,thee in midst  
of life ,i die1      ,and life in death 
,i find1 when ,thou art nigh4           
,alas6 ,i know not how to seek ,thy     
face1      ,nor how to serve and worship
 ,thee1 ,most ,high4        ,oh6 lead me

 in ,thy path1 and turn again      ,my  
heart's captivity1 and break in twain   
,the yoke of folly3 teach me to afflict 
,my soul1 the while ,i yet life's       
strength retain4        ,despise not    
,thou my lowly penitence1      ,ere     
comes the day1 when1 deadened every     
sense1      ,my limbs too feeble grown  
to bear my weight1      ,a burden to    
myself1 ,i journey hence4        ,when  
to the all-consuming moth a prey1       
,my wasted form sinks slowly to decay1  
,and ,i shall seek the place my fathers 
sought1      ,and find my rest there    
where at rest are they4        ,i am on 
earth a sojourner1 a guest1      ,and my
 inheritance is in her breast1      ,my 
youth has sought as yet its own desires1
      ,when will my soul's true welfare 
be my quest8        ,the world is too   
much with me1 and its din      ,prevents
 my search eternal peace to win4        
,how can ,i serve my ,maker when my     
heart      ,is passion's captive1 is a  
slave to sin8        ,but should ,i     

strive to scale ambition's height1      
,who with the worm may sleep ere fall of
 night8      ,or can ,i joy in happiness
 to-day      ,who know not what may     
chance by morning's light8        ,my   
days and nights will soon1 with restless
 speed1      ,consume life's remnant yet
 to me decreed2      ,then half my body 
shall the winds disperse1      ,half    
will return to dust1 as dust indeed4    
,what more can ,i allege8 ,from youth to
 age      ,passion pursues me still at  
every stage4      ,if ,thou art not my  
portion1 what is mine8      ,lacking    
,thy favor1 what my heritage8           
,bare of good deeds1 scorched by        
temptation's fire1      ,yet to ,thy    
mercy dares my soul aspire2      ,but   
wherefore speech prolong1 since unto    
,thee1      ,o ,lord1 is manifest my    
heart's desire8        ,,jehuda         
,,halevi4          ,o ,soul1 ,with      
,storms ,beset6              ,o soul1   
with storms beset6          ,thy griefs 
and cares forget4          ,why dread   

earth's transient woe1      ,when soon  
thy body in the grave unseen            
,shall be laid low1      ,and all will  
be forgotten then1 as though            
,it had not been8            ,wherefore1
 my soul1 be still6          ,adore     
,god's holy will1          ,fear death's
 supreme decree4      ,thus mayst thou  
save thyself1 and win high aid          
,to profit thee1      ,when thou1       
returning to thy ,lord1 shalt see       
,thy deeds repaid4            ,why muse1
 ,o troubled soul1          ,o'er life's
 poor earthly goal8          ,when thou 
hast fled1 the clay      ,lies mute1 nor
 bear'st thou aught of wealth1 or might 
,with thee that day1      ,but1 like a  
bird1 unto thy nest away1          ,thou
 wilt take flight4            ,why for a
 land lament          ,in which a       
lifetime spent          ,is as a hurried
 breath8      ,where splendor turns to  
gloom1 and honors show          ,a faded
 wreath1      ,where health and healing 
soon must sink beneath          ,the    

fatal bow8            ,what seemeth good
 and fair          ,is often falsehood  
there4          ,gold melts like        
shifting sands1      ,thy hoarded riches
 pass to other men          ,and        
strangers' hands1      ,and what will   
all thy treasured wealth and lands      
,avail thee then8            ,life is a 
vine1 whose crown          ,the reaper  
,death cuts down4          ,his         
ever-watchful eyes      ,mark every step
 until night's shadows fall1            
,and swiftly flies      ,the passing    
day1 and ah6 how distant lies           
,the goal of all4            ,therefore1
 rebellious soul1          ,thy base    
desires control2          ,with scantly 
given bread      ,content thyself1 nor  
let thy memory stray          ,to       
splendors fled1      ,but call to mind  
affliction's weight1 and dread          
,the judgment-day4            ,prostrate
 and humbled go1          ,like to the  
dove laid low1          ,remember       
evermore      ,the peace of heaven1 the 

,lord's eternal rest4          ,when    
burdened sore      ,with sorrow's load1 
at every step implore          ,his     
succor blest4            ,before ,god's 
mercy-seat          ,his pardoning love 
entreat4          ,make pure thy        
thoughts from sin1      ,and bring a    
contrite heart as sacrifice             
,his grace to win--      ,then will ,his
 angels come and lead thee in           
,to ,paradise4        ,,solomon ,,ibn   
,,gebirol4          ,sanctification     
,the sixfold wingd angels cry      ,to  
,him1 ,who hates iniquity3        ,holy 
art ,thou1 ,o ,lord6            ,holy   
art ,thou6        ,the mighty ones of   
earth do call      ,to ,him1 ,who has   
created all3        ,blessed art ,thou1 
,o ,lord6            ,blessed art ,thou6
        ,they1 who in radiance shine1   
proclaim      ,of ,him1 ,who wrought    
them out of flame3        ,holy art     
,thou1 ,o ,lord6            ,holy art   
,thou6        ,those doubly tried by    
flood and fire      ,united chant in    

frequent choir3        ,blessed art     
,thou1 ,o ,lord6            ,holy and   
blest6        ,pure spheres celestial   
echoing round1      ,with voice of      
sweetest song resound3        ,holy art 
,thou1 ,o ,lord6            ,holy art   
,thou6        ,all those redeemd not by 
gold1      ,repeat in faith and joy     
untold3        ,blessed art ,thou1 ,o   
,lord6            ,blessed art ,thou6   
,they who pass swiftly to and fro       
,make answer1 as they come and go3      
,holy art ,thou1 ,o ,lord6              
,holy art ,thou6        ,who seek ,his  
law1 and testify      ,that there is    
none beside ,him1 cry3        ,blessed  
art ,thou1 ,o ,lord6            ,holy   
and blest6        ,the hosts of radiant 
seraphs call      ,to ,him1 most        
glorious of them all3        ,holy art  
,thou1 ,o ,lord6            ,holy art   
,thou6        ,the sons of mighty men   
declare      ,his majesty beyond        
compare3        ,blessed art ,thou1 ,o  
,lord6            ,blessed art ,thou6   

,all they who glorify ,his name1        
,with every morn anew proclaim3         
,holy art ,thou1 ,o ,lord6              
,holy art ,thou6        ,israel1 ,his   
people1 ceaselessly      ,cry as they   
bend and bow the knee3        ,blessed  
art ,thou1 ,o ,lord6            ,holy   
and blest4        ,those shining as a   
crystal spring1      ,chant in the      
presence of their ,king3        ,holy   
art ,thou1 ,o ,lord6            ,holy   
art ,thou6        ,the stranger's       
children evermore      ,the mighty ,lord
 of lords adore4        ,blessed art    
,thou1 ,o ,lord6            ,blessed art
 ,thou6        ,those who of fire are   
fashioned1 crowd      ,on crowd         
unnumbered1 chant aloud3        ,holy   
art ,thou1 ,o ,lord6            ,holy   
art ,thou6        ,they cry1 whom ,he   
has freed from thrall1      ,and ,his   
inheritance does call3        ,blessed  
art ,thou1 ,o ,lord6            ,holy   
and blest4        ,pure visions1 bathed 
in endless light1      ,declare 'midst  

radiance infinite3        ,holy art     
,thou1 ,o ,lord6            ,holy art   
,thou6        ,who to the covenant      
adhere1      ,the remnant saved1 cry    
loud and clear3        ,blessed art     
,thou1 ,o ,lord6            ,blessed art
 ,thou6        ',neath folded wings1 in 
cadence meet1      ,the glorious ones   
each hour repeat3        ,holy art      
,thou1 ,o ,lord6            ,holy art   
,thou6        ,she1 who among the       
nations dwells1      ,chosen1 apart1    
,his glory tells3        ,holy art      
,thou1 ,o ,lord6            ,holy and   
blest6        ,the high exalted ones    
make known      ,of ,him1 ,who fills the
 heavenly throne3        ,holy art      
,thou1 ,o ,lord6            ,holy art   
,thou6        ,they who their ,god each 
day proclaim      8,awful in deeds10    
exalt ,his name3        ,blessed art    
,thou1 ,o ,lord6            ,blessed art
 ,thou6        ,those who are           
awe-inspiring say      ,of ,him more    
awful far than they3        ,holy art   

,thou1 ,o ,lord6            ,holy art   
,thou6        ,to all creation's ,king  
of kings1      ,from earth1 from heaven1
 responsive rings3        ,holy art     
,thou1 ,o ,lord6            ,holy and   
blest6        ,,joseph ,,ibn ,,abitur4  
,hymn ,of ,praise          ,o ,god of   
earth and heaven1        ,spirit and    
flesh are ,thine6      ,thou hast in    
wisdom given        ,man's inward light 
divine1      ,and unto him ,thy grace   
accords        ,the gift of spoken      
words4      ,the world was fashioned by 
,thy will1      ,nor didst ,thou toil at
 it1 for still      ,thy breath did ,thy
 design fulfil4        ,my times are in 
,thy hand1        ,thou knowest what is 
best1      ,and where ,i fear to stand  
,thy strength brings succor blest4      
,thy loving-kindness1 as within         
,a mantle1 hides my sin4      ,thy      
mercies are my sure defence1      ,and  
for ,thy bounteous providence      ,thou
 dost demand no recompense4        ,for 
all the sons of men        ,thou hast a 

book prepared1      ,where1 without hand
 or pen1        ,their deeds are all    
declared3      ,yet for the pure in     
heart shall be        ,a pardon found   
with ,thee4      ,the life and soul     
,thou didst create      ,thou hast      
redeemed from evil strait1      ,thou   
hast not left me desolate4        ,the  
heavens ,thou badest be1        ,thy    
bright1 celestial throne1      ,are     
witnesses to ,thee1        ,o ,thou the 
,lord alone4      ,one1 indivisible1    
,thy name        ,upholds creation's    
frame4      ,thou madest all--the depth1
 the height1      ,thou rulest all in   
power and might1      ,supreme1 eternal1
 infinite6        ,,abraham ,,ibn       
,,ezra4          ,passover ,hymn        
,when as a wall the sea        ,in heaps
 uplifted lay1      ,a new song unto    
,thee        ,sang the redeemed that    
day4        ,thou didst in his deceit   
,o'erwhelm the ,egyptian's feet1        
,while ,israel's footsteps fleet        
,how beautiful were they6               

,jeshurun6 all who see        ,thy glory
 cry to thee3      8,who like thy ,god  
can be80        ,thus even our foes did 
say4        ,oh6 let thy banner soar    
,the scattered remnant o'er1      ,and  
gather them once more        ,like corn 
on harvest-day4        ,who bear through
 all their line        ,thy covenant's  
holy sign1      ,and to ,thy name divine
        ,are sanctified alway4          
,let all the world behold        ,their 
token1 prized of old1      ,who on their
 garment's fold        ,the thread of   
blue display4        ,be then the truth 
made known        ,for whom1 and whom   
alone1      ,the twisted fringe is      
shown1        ,the covenant kept this   
day4        ,oh6 let them1 sanctified1  
,once more with ,thee abide1      ,their
 sun shine far and wide1        ,and    
chase the clouds away4        ,the      
well-beloved declare        ,thy praise 
in song and prayer3      8,who can with 
,thee compare1        ,o ,lord of       
,hosts80 they say4        ,when as a    

wall the sea        ,in heaps uplifted  
lay1      ,a new song unto ,thee        
,sang the redeemed that day4            
,,jehuda ,,halevi4          ,morning    
,prayer          ,o ,lord6 my life was  
known to ,thee      ,ere ,thou hadst    
caused me yet to be1      ,thy ,spirit  
ever dwells in me4        ,could ,i1    
cast down by ,thee1 have gained      ,a 
standing place1 or1 if restrained       
,by ,thee1 go forth with feet unchained8
        ,hear me1 ,almighty1 while ,i   
pray1      ,my thoughts are in ,thy hand
 alway1      ,be to my helplessness a   
stay6        ,oh6 may this hour ,thy    
favor yield1      ,and may ,i tread     
life's battle-field      ,encompassed by
 ,thy mercy's shield4        ,wake me at
 dawn ,thy name to bless1      ,and in  
,thy sanctuary's recess      ,to praise 
and laud ,thy holiness4        ,,jehuda 
,,halevi4          ,judgment ,and ,mercy
          ,by the faithful of ,his      
children in their conclaves             
,shall ,his name be sanctified1         

,awe-inspiring are the praises of ,his  
angels1      ,and the voices in ,his    
temple spread ,his glory                
,far and wide4        ,those who keep   
,his law shall yet again be gathered    
,to the stronghold of ,his might1       
,those who fear ,him commune1 praying1  
with each other--      ,he will hear and
 in the book of their memorial          
,he will write4        ,let your deeds  
be fair and righteous--then unbroken    
,he the covenant will hold4      ,he who
 maketh bright the heavens1 ,he will    
heed you      ,and will count your      
prayers more precious than the off'rings
                ,brought of old4        
,may the tribes of those who worship and
 proclaim ,him        ,be uplifted as of
 yore1      ,when ,he pruneth1 may ,he  
cut the straggling branches1      ,for  
to ,him belong the sov'reignty and      
kingdom                ,evermore4       
,may ,he lead us once again unto the    
mountain        ,of ,his sanctuary's    
shrine1      ,there to glorify ,him ever

 in ,his temple1      ,for our ,god will
 not forget ,his word1 the holy         
,and divine4        ,at ,his name shall 
heaven and earth break forth in praises 
,with a joy that shall not cease1       
,and the woods shall shout and clap     
their hands in gladness1      ,for the  
,lord our ,god has visited ,his people1 
,bringing peace4        ,from each band 
of angels mighty in their splendor1     
,from each shining1 circling star1      
,hymns and praises evermore declare ,his
 glory1      ,saying1 8,praise ,him with
 the sound of joyful trumpets1          
,the ,shophar60        ,all the         
creatures of the universe together1     
,heaven above and earth below1          
,shall proclaim1 8,the ,lord in all ,his
 works is mighty1      ,he is king o'er 
all the earth1 and ,his salvation       
,all shall know40        ,,anon4        
,grace ,after ,meals          ,our ,rock
 with loving care1        ,according to 
,his word1      ,bids all ,his bounty   
share1        ,then let us bless the    

,lord4        ,his flock our ,shepherd  
feeds      ,with graciousness divine1   
,he satisfies our needs      ,with gifts
 of bread and wine4      ,therefore with
 one accord      ,we will ,his name     
adore1      ,proclaiming evermore       
,none holy as the ,lord4            ,our
 ,rock1 etc4        ,the land desired so
 long1      ,our fathers' heritage1     
,inspires our grateful song      ,to    
,god from age to age2      ,his         
bounteous gifts afford      ,us         
sustenance each day1      ,his mercy is 
our stay1      ,for faithful is the     
,lord4            ,our ,rock1 etc4      
,oh6 be ,thy mercy moved1      ,our     
,rock1 to dwell with us1      ,with     
,zion1 ,thy beloved1      ,our temple   
glorious4      ,may we1 redeemed1       
restored1      ,be led there every one1 
,by ,david's holy son1      ,the        
anointed of the ,lord4            ,our  
,rock1 etc4        ,thy city fill once  
more1      ,thy temple-walls upraise1   
,there will we ,thee adore      ,with   

joyful songs of praise1      ,thee1     
merciful1 adored1      ,we bless and    
sanctify1      ,with wine-cups filled up
 high1      ,by blessings of the ,lord4 
,our ,rock1 etc4        ,,anon4         
,lord ,of ,the ,universe          ,lord 
of the universe1 ,who reigned           
,ere earth and heaven's fashioning1     
,when to create the world ,he deigned1  
,then was ,his name proclaimed ,king4   
,and at the end of days shall ,he1      
,the ,dreaded ,one1 still reign alone1  
,who was1 ,who is1 and still will be    
,unchanged upon ,his glorious throne4   
,and ,he is one1 ,his powers transcend1 
,supreme1 unfathomed1 depth and height1 
,without beginning1 without end1        
,his are dominion1 power1 and might4    
,my ,god and my ,redeemer ,he1          
,my rock in sorrow's darkest day1       
,a help and refuge unto me1        ,my  
cup's full portion1 when ,i pray4       
,my soul into ,his hand divine          
,do ,i commend3 ,i will not fear1       
,my body with it ,i resign1        ,i   

dread no evil3 ,god is near4            
,,anon4          ,hymn ,for ,the        
,conclusion ,of ,the ,sabbath           
,may ,he ,who sets the holy and profane 
,apart1 blot out our sins before ,his   
sight1      ,and make our numbers as the
 sand again1        ,and as the stars of
 night4        ,the day declineth like  
the palm-tree's shade1      ,i call on  
,god1 ,who leadeth me aright1      ,the 
morning cometh--thus the watchman said--
        ,although it now be night4      
,thy righteousness is like ,mount ,tabor
 vast1      ,oh6 let my sins be wholly  
put to flight1      ,be they as         
yesterday1 forever past1        ,and as 
a watch at night4        ,the peaceful  
season of my prayers is o'er1           
,would that again had rest my soul      
contrite1      ,weary am ,i of groaning 
evermore1        ,i melt in tears each  
night4        ,hear ,thou my voice3 be  
it not vainly sped1      ,open to me the
 gates of lofty height1      ,for with  
the evening dew is filled my head1      

,my locks with drops of night4          
,oh6 grant me ,thy redemption1 while ,i 
pray1      ,be ,thou entreated1 ,lord of
 power and might1      ,in twilight1 in 
the evening of the day1        ,yea1 in 
the gloom of night4        ,save me1 ,o 
,lord my ,god6 ,i call on ,thee3        
,make me to know the path of life       
aright1      ,from sore and wasting     
sickness snatch ,thou me1        ,lead  
me from day to night4        ,we are    
like clay within ,thy hand1 ,o ,lord6   
,forgive us all our sins1 both grave and
 light1      ,and day shall unto day    
pour forth the word        ,and night   
declare to night4        ,may ,he ,who  
sets the holy and profane      ,apart1  
blot out our sins before ,his sight1    
,and make our numbers as the sand again1
        ,and as the stars of night4     
,,anon4          ,god ,and ,man         
,o ,lord6 ,i will declare      ,thy holy
 name1 ,thy glories past compare3       
,my tongue shall not conceal1 ,o ,lord6 
,thy righteousness made known to me3    

,i heard and ,i believed ,thy word1     
,i will not ask presumptuously4         
,for should the vase of clay      8,what
 doest thou80 unto its maker say8       
,him have ,i sought and known1      ,a  
rock of strength1 a tower of might1     
,resplendent as the glorious light1     
,without or veil or covering1 radiant   
shown3      ,exalted1 magnified1        
,extolled and glorified4        ,the    
heavens from hour to hour      ,declare 
,thy wondrous works1 proclaim ,thy power
      ,sunrise and sunset1 still the    
same1      ,prostrate in awe eternally4 
,the angels pass through flood and flame
      ,as unto ,thee they testify2      
,thy praise they celebrate1      ,o     
,thou1 the fruit of lips who dost       
create4      ,for ,thou uphold'st alone1
      ,unwearied and invisible1         
,the depths1 the heights1 where move and
 dwell      ,the living creatures and   
the heavenly throne3      ,exalted1     
magnified1                ,extolled and 
glorified4        ,who has the glory    

praised      ,fitly of ,him1 ,whose word
 the heavens upraised8      ,the        
,eternal ,one1 ,who dwells concealed    
,in ,his exalted heights1 but yet       
,in ,zion's temple1 full revealed1      
,did erst ,his glorious presence set1   
,and ,he showed visions then      ,to   
cause ,his image to be seen of men2     
,yet past all measuring      ,his wisdom
 is1 past depth and height      ,he     
flashes on ,his prophet's sight      ,in
 visions only as the heavenly king3     
,exalted1 magnified1                    
,extolled and glorified4        ,his    
power1 exceeding great1      ,is without
 end3 who can ,his praise narrate8      
,happy the man1 who testifies      ,unto
 ,his greatness manifold1      ,whose   
faith in ,god unshaken lies1      ,in   
,god1 whose arms the world uphold1      
,who1 fearing ,god1 can trust      ,in  
,him1 acknowledging ,his deeds are just1
      ,that for himself has ,he         
,made all ,his works1 ,his creatures    
all1      ,and that ,his awful day will 

call      ,all men1 the judgment of     
their deeds to see3      ,exalted1      
magnified1                ,extolled and 
glorified4        ,do thou then heed and
 learn1      ,prepare thyself thy nature
 to discern4      ,see whence thou      
comest1 what thou art1      ,and who    
created thee and taught      ,thee      
knowledge1 and in every part      ,of   
thee the power of motion wrought4       
,mark then ,god's might untold1         
,and rouse thyself ,his wonders to      
behold4      ,but to ,himself concealed 
,dare not to stretch thy hand1 for then 
,thou seekest1 with presumptuous ken1   
,the first and last1 the hidden and     
revealed3      ,exalted1 magnified1     
,extolled and glorified4        ,,jehuda
 ,,halevi4          ,hymn ,for          
,tabernacles          ,thy praise1 ,o   
,lord6 will ,i proclaim      ,in hymns  
unto ,thy glorious name4      ,o thou   
,redeemer1 ,lord and ,king1             
,redemption to ,thy faithful bring6     
,before ,thine altar they rejoice       

,with branch of palm and myrtle stem1   
,to ,thee they raise the prayful voice--
      ,have mercy1 save and prosper     
them4        ,mayst ,thou1 in mercy     
manifold1      ,dear unto ,thee ,thy    
people hold1      ,when at ,thy gate    
they bend the knee1      ,and worship   
and acknowledge ,thee4      ,do ,thou   
their heart's desire fulfil1            
,rejoice with them in love this day1    
,forgive their sins and thoughts of ill1
      ,and their transgressions cast    
away4        ,they overflow with prayer 
and praise      ,to ,him1 ,who knows the
 future days4      ,have mercy ,thou1   
and hear the prayer      ,of those who  
palms and myrtles bear4      ,thee day  
and night they sanctify1      ,and in   
perpetual song adore2      ,like to the 
heavenly hosts they cry3      8,blessed 
art ,thou for evermore40                
,,eleazar ,b4 ,,jacob ,,kalir4          
,hymn ,for ,pentecost          ,when    
,thou didst descend upon ,sinai's       
mountain1      ,it trembled and shook   

'neath ,thy mighty hand1      ,and the  
rocks were moved by ,thy power and      
splendor2      ,how then can my spirit  
before ,thee stand      ,on the day when
 darkness o'erspread the heavens1       
,and the sun was hidden at ,thy command8
      ,the angels of ,god for ,thy great
 name's worship1      ,are ranged before
 ,thee1 a shining band1      ,and the   
children of men are waiting ever        
,thy mercies unnumbered as grains of    
sand2      ,the law they received from  
the mouth of ,thy glory1      ,they     
learn and consider and understand4      
,oh6 accept ,thou their song and rejoice
 in their gladness1      ,who proclaim  
,thy glory in every land4               
,,jehuda ,,halevi4          ,hymn ,of   
,glory          ,sweet hymns and songs  
will ,i indite      ,to sing of ,thee by
 day and night1      ,of ,thee1 ,who art
 my soul's delight4        ,how doth my 
soul within me yearn      ,beneath ,thy 
shadow to return1      ,thy secret      
mysteries to learn4        ,and even    

while yet ,thy glory fires      ,my     
words1 and hymns of praise inspires1    
,thy love it is my heart desires4       
,therefore ,i will of ,thee relate      
,all glorious things1 and celebrate     
,in songs of love ,thy name most great4 
,thy glory shall my discourse be1       
,in images ,i picture ,thee1            
,although ,thyself ,i cannot see4       
,in mystic utterances alone1      ,by   
prophet and by seer made known1         
,hast ,thou ,thy radiant glory shown4   
,thy might and greatness they portrayed1
      ,according to the power displayed 
,in all the works ,thy hand has made4   
,in images of ,thee they told      ,of  
,thy great wonders wrought of old1      
,thy essence they could not behold4     
,in signs and visions seen of yore      
,they pictured ,thee in ancient lore1   
,but ,thou art ,one for evermore4       
,they saw in ,thee both youth and age1  
,the man of war1 the hoary sage1        
,but ever ,israel's heritage4        ,o 
,thou ,whose word is truth alway        

,thy people seek ,thy face this day1    
,oh6 be ,thou near them when they pray4 
,may these1 my songs and musings1 be    
,acceptable1 ,o ,lord1 to ,thee1        
,and do ,thou hear them graciously4     
,oh6 let my praises1 heavenward sped1   
,be as a crown unto ,thy head1      ,my 
prayer as incense offered4        ,oh6  
may my words of blessing rise      ,to  
,thee1 ,who1 throned above the skies1   
,art just and mighty1 great and wise4   
,and when ,thy glory ,i declare1        
,do ,thou incline ,thee to my prayer1   
,as though sweet spice my offering were4
        ,my meditation day and night    
,may it be pleasant in ,thy sight1      
,for ,thou art all my soul's delight4   
,hymn ,of ,unity ,for ,the ,seven ,days 
,of ,the ,week7#hhj7          ,i        
,eternal ,king1 the heavens and earth   
are ,thine1      ,thine are the seas and
 every living thing4      ,thy hand     
upholds creation's vast design1         
,eternal ,king6        ,the mighty      
waters with ,thy glory ring1            

,unnumbered lands to chant ,thy praise  
combine1      ,and ,kings of earth to   
,thee their worship bring4        ,thy  
people ,israel1 for ,thy love benign1   
,blesses ,thy name and joys ,thy praise 
to sing4      ,thou art the ,god of     
truth1 the one1 divine1                 
,eternal ,king6        ,,ii        ,i   
worship ,thee for all ,thy boundless    
store      ,of righteousness and mercy  
shown to me1      ,and for ,thy holy    
book of sacred lore                ,i   
worship ,thee4        ,to ,thee alone   
our fathers bent the knee1      ,and    
,thee alone do we this day adore1       
,bearing our witness to ,thy unity4     
,thou art our ,god1 ,thy favor we       
implore1      ,thou art our shepherd1   
and ,thy flock are we4      ,therefore  
,i bless ,thy name and evermore         
,i worship ,thee4        ,,iii        ,i
 know it well3 ,thou art all-good1      
all-wise4      ,thou slayest1 but ,thy  
touch death's power can quell2          
,thou woundest1 but ,thy hand the balm  

supplies3                ,i know it     
well4        ,nor sin nor grief can in  
,thy presence dwell1      ,slumber and  
sleep come not unto ,thine eyes1        
,great ,god1 eternal and unchangeable6  
,the soul of all mankind before ,thee   
lies2      ,thou searchest all their    
hearts1 their thoughts canst tell2      
,thou hearest graciously their prayerful
 cries3                ,i know it well4 
,,iv        ,we will extol the ,lord of 
lords1 whose name      ,is evermore and 
everywhere adored4      ,in songs and   
hymns our lips ,his praise shall frame1 
,we will extol the ,lord6        ,he is 
the hope of ,israel1 ,his word      ,a  
lamp unto our feet1 a guiding flame     
,to those who trust in ,him with full   
accord4        ,he is through countless 
ages still the same1      ,the shield of
 our salvation and our sword1      ,and 
generations1 each to each1 proclaim3    
,we will extol the ,lord6        ,v     
,who shall narrate ,thy wonders wrought 
of old8      ,the utterance of the lips 

,thou didst create1      ,but all ,thy  
majesty and power untold                
,who shall narrate8        ,thy ways on 
earth in song we celebrate4      ,though
 none may ,thy similitude behold1       
,yet know we by ,thy works that ,thou   
are great4        ,thousands of angels1 
by ,thy word controlled1      ,to do    
,thy bidding ,thy commands await3       
,yet of them all1 ,thy wonders manifold 
,who shall narrate8        ,,vi         
,alone didst ,thou1 ,o ,lord1 the       
heaven's wide tent      ,uprear1 and bid
 the earth beneath be shown2      ,thy  
word the oceans in their boundaries pent
                ,alone4        ,no aid  
or counsel hadst ,thou save ,thine own  
,when ,thou with lights didst hang the  
firmament      ,and call the hosts      
celestial round ,thy throne4        ,thy
 works1 in universal cadence blent1     
,give praise to ,thee1 and make ,thy    
glory known4      ,thou madest all1     
great ,god beneficent1                  
,alone6        ,,vii        ,of old     

,thou didst the ,sabbath bless and      
praise1      ,because thereon ,thou     
didst ,thy work behold      ,completed  
in the sun's new-kindled rays           
,of old4        ,bless ,thou1 this day1 
with mercies manifold      ,thy people1 
that in love and awe obeys      ,thy    
word1 and chants ,thy righteousness     
untold4        ,lord1 we desire to do   
,thy will always6      ,make pure our   
hearts like thrice-refind gold1         
,and these1 our prayers1 accept as in   
the days                ,of old4        
,,anon4          ,penitential ,prayer   
,forth flies my soul1 upborne by hope   
untiring1      ,the land of rest1 the   
spring of life desiring1      ,unto the 
heavenly dwelling-place aspiring1       
,to seek its peace by day and night4    
,my spirit does ,god's majesty adore1   
,and without wings shall to ,his        
presence soar1      ,there to behold    
,his glory evermore1        ,at dawn1 at
 noonday1 and at night4        ,on all  
,his works mine eye in wonder gazes1    

,and heavenward an eager look upraises2 
,day unto day proclaims its ,maker's    
praises1        ,and night declares them
 unto night4        ,thy loving-kindness
 is my lifelong guide1      ,but often  
from ,thy path ,i've turned aside4      
,o ,lord1 how hast ,thou searched my    
heart and tried        ,my inmost       
thoughts at dead of night6              
,sleepless upon my bed the hours ,i     
number1      ,and1 rising1 seek the     
house of ,god1 while slumber      ,lies 
heavy on men's eyes1 and dreams encumber
        ,their souls in visions of the  
night4        ,in sin and folly passed  
my early years1      ,wherefore ,i am   
ashamed1 and life's arrears      ,now   
strive to pay1 the while my bitter tears
        ,have been my food by day and   
night4        ,pent in the body's cage1 
pure child of heaven1      ,bethink     
thee1 life but as a bridge is given4    
,awake1 arise1 to praise ,god gladly1   
even        ,in the first hours of the  
night4        ,haste then1 pure heart1  

to break sin's deadly sway1      ,and   
seek the path of righteousness alway2   
,for all our years are but as           
yesterday--        ,soon past1 and as a 
watch at night4        ,short is man's  
life1 and full of care and sorrow1      
,this way and that he turns some ease to
 borrow1      ,like to a flower he      
blooms1 and on the morrow        ,is    
gone--a vision of the night4        ,how
 does the weight of sin my soul oppress6
      ,because ,god's law too often ,i  
transgress2      ,i mourn and sigh3 with
 tears of bitterness        ,my bed ,i  
water all the night4        ,i rise at  
dawn and still the salt stream flows1   
,my heart's blood would ,i shed to find 
repose2      ,but when my soul is       
downcast with my woes1        ,i will   
recall my prayer at night4        ,my   
youth wanes like a shadow that is cast1 
,swifter than eagles' wings my years fly
 fast1      ,and ,i remember not my     
gladness past1        ,either by day or 
yet by night4        ,proclaim we then a

 fast1 a holy day1      ,make pure our  
hearts from sin1 ,god's will obey1      
,and unto ,him1 with humble spirits1    
pray        ,unceasingly1 by day and    
night4        ,may we yet hear ,his     
words3 8,thou art my own1      ,my grace
 is thine1 the shelter of ,my throne1   
,for ,i am thy ,redeemer1 ,i alone6     
,endure but patiently this night40      
,,moses ,,ibn ,,ezra4          ,the     
,living ,god ,we ,praise          ,the  
living ,god we praise1 exalt1 adore6    
,he was1 ,he is1 ,he will be evermore4  
,no unity like unto ,his can be1        
,eternal1 inconceivable1 is ,he4        
,no form or shape has th' ,incorporeal  
,one1      ,most holy beyond all        
comparison4        ,he was1 ere aught   
was made in heaven or earth1      ,but  
,his existence has no date or birth4    
,lord of the ,universe is ,he           
proclaimed1      ,teaching ,his power to
 all ,his hand has framed4        ,he   
gave ,his gift of prophecy to those     
,in whom ,he gloried1 whom ,he loved and

 chose4        ,no prophet ever yet has 
filled the place      ,of ,moses1 who   
beheld ,god face to face4               
,through him 7the faithful in his house7
 the ,lord      ,the law of truth to    
,israel did accord4        ,this law    
,god will not alter1 will not change    
,for any other through time's utmost    
range4        ,he knows and heeds the   
secret thoughts of man1      ,he saw the
 end of all ere aught began4            
,with love and grace doth ,he the       
righteous bless1      ,he metes out evil
 unto wickedness4        ,he at the last
 will ,his anointed send1      ,those to
 redeem1 who hope and wait the end4     
,god will the dead to life again        
restore1      ,praised be ,his glorious 
name for evermore4        ,,anon4       
,,footnotes          #a ,exod4 xxiv4    
#ab4        #b ,so named from its       
situation at the mouth 78,pum07 of the  
,bedaitha1 a        canal between the   
,tigris and the ,euphrates4        #c   
,the ,cherem was most fearful4 ,the     

excommunicate was cursed with the       
curse of ,joshua against ,jericho1 and  
the curse of ,elisha against            
those that mocked him1 and the curse of 
fiends of deadly power3 8,let           
nothing good come out of him1 let his   
end be sudden1 let all        creatures 
become his enemy1 let the whirlwind     
crush him1 the fever        and every   
other malady1 and the edge of the sword 
smite him2 let his        death be      
unforeseen and drive him into outer     
darkness10 etc4 ,there        were three
 degrees of excommunication4 ,the first 
was 8the casting        out of the      
synagogue40 ,the second 8the delivering 
over to ,satan40        ,and the third  
was the anathema proclaimed by priests  
with the        sounding of trumpets4   
#d ,some think he died twelve years     
,b4,c4        #e ,the ,jews say that the
 ,holy ,spirit spake to the ,israelites 
during the        ,tabernacle by ,urim  
and ,thummim1 and under the first       
,temple by the        ,prophets1 and    

under the second by ,bath ,kol4 ,the    
,bath ,kol1 which        signifies      
8daughter voice0 or 8daughter of a      
voice10 was a kind of        divine     
intimation1 which was as inferior to the
 oracular voice        proceeding from  
the ,mercy ,seat as a daughter is       
supposed to be        inferior to her   
mother4 ,it was said to be preceded by a
 clap of        thunder4 ,this1 however1
 was not always the case4 ,the ,talmud  
relates        that 8,rabbis ,jochanan  
and ,simeon ben ,lachish wished to see  
the face        of ,rabbi ,samuel1 a    
,babylon ,rabbi4 #8,let us follow1' said
 they1 #8the        hearing of ,bath    
,kol4' ,they journeyed near a school1   
and as they were        passing it they 
heard a boy reading from the book of    
,samuel the        words1 #8,and ,samuel
 died4' ,observing this1 they concluded 
that their        friend was dead4 ,and 
it so happened that news was soon       
brought to        them that ,rabbi      
,samuel of ,babylon had died40 ,the     

,bath ,kol seems to        have been a  
sort of divination practised with the   
words of        ,scripture1 like the    
,sortes ,virgilian among the heathen4   
#f ,the ,rabbis make two changes in this
 verse--they change 8kings0 into        
8angels10 and 8fled0 into 8led40        
#g ,the expression 8they0 is often used 
in the phraseology of the ,talmud       
to denote either certain officials or   
else the sages and men of               
authority4 ,the exact reference can only
 be gathered from the        context4   
,so again with the use of 8he40 ,in such
 cases the expression        8he0       
generally refers to the decision on a   
particular occasion4        #h 8,hear1  
,o ,israel1 the ,lord our ,god is one   
,lord10 etc4 7,deut4 vi4 #d-i1          
xi4 #ac-ba2 ,num4 xv4 #cg-da74 ,evening 
prayer might be said after #ab4cj       
,p4,m4 7,acts x4 #i47 ,it is abundantly 
evident from the ,zohar that the        
ancient ,jews understood that in the    
,shemah there was a confession of       

the doctrine of the ,trinity in         
unity--three ,persons in ,one ,god4     
8,hear1 ,o ,israel3 ,jehovah our ,god is
 one ,jehovah4 ,by the first name       
in this sentence1 ,jehovah1 is signified
 ,god the ,father1 the ,head of         
all things4 ,by the next words1 our     
,god1 is signified ,god the ,son1       
the fountain of all knowledge2 and by   
the second ,jehovah1 is        signified
 ,god the ,holy ,ghost1 proceeding of   
them both2 to all which        is added 
the word ,one1 to signify that these    
three are ,indivisible4        ,but this
 mystery shall not be revealed until the
 coming of ,messiah40        ,the ,zohar
 gives also an imperfect illustration of
 this great ,truth1        by saying    
that the ,trinity in unity is like 8the 
human voice1 which        is composed of
 three elements--warmth1 air1 and       
vapor40        #i ,priests who were     
legally unclean4 7,lev4 xxii4 #g47      
#aj ,the ,mishna begins the night at #f 
,p4,m41 and divides it into three       

watches of four hours each4       #aa   
,the ,mishna begins the day at #f ,a4,m4
 ,the third hour is #i ,a4,m4       #ab 
,deut4 vi4 #g4       #ac ,ibid4         
#ad ,a long blessing begins and ends    
with 8,blessed art ,thou1 ,o ,lord02 a  
short blessing only ends with these     
words4       #ae ,deut4 xvi4 #c4        
#af ,deut4 xi4 #ac-ba4       #ag ,num4  
xv4 #cg-da4       #ah ,because in ,jer4 
x4 #aj it is written1 8,but the ,lord is
 the true ,god10        etc4       #ai  
,deut4 xi4 #ai4       #bj ,because it   
says1 8that ye may look upon it10 i4e41 
the fringe4        ,num4 xv4 #ci4       
#ba ,when the expressions 8free0 or 8not
 free0 are used1 they refer to          
the decisions of the ,levitical ,law4   
,so also is it with the                 
expressions 8clean0 or 8unclean40       
#bb ,i4e41 the eighteen blessings called
 8,amidah40       #bc ,phylacteries     
consist of texts of ,scripture 7,exod4  
xiii4 #b-aj1 #aa-ag2        ,deut4 vi4  
#d-i1 #ac-bb7 written on parchment and  

inclosed in a leather        box4 ,they 
are bound by thongs round the left arm  
and forehead4       #bd ,lev4 xv4 #af4  
#be ,or transgression4       #bf ,called
 ,musaph4       #bg ,prayer called      
8,habdelah40       #bh ,called 8,chonen 
hada'ath40       #bi ,as if there were  
two gods4       #cj ,mentioned ,deut4   
viii4 #h4 ,the ,jews make a distinction 
between        ,biccurim1 the fruits of 
the soil in their natural state1 and    
,therumoth1 the fruits in a prepared    
state1 such as oil1 flour1 and          
wine4 ,the first fruits were always     
brought to ,jerusalem with great        
pomp and display4 ,the ,talmud says that
 all the cities which were of        the
 same course of priests gathered        
together into one of the cities         
which was a priestly station1 and they  
lodged in the streets4 ,in the          
morning he who was chief among them     
said1 8,arise1 let us go up to          
,zion to the ,house of the ,lord our    
,god40 ,an ox went before them with     

gilded horns1 and an olive crown was on 
his head4 ,this ox was        intended  
for a peace offering to be eaten by the 
priests in the        court of the      
sanctuary4 ,the pipe played before the  
procession until        it approached   
,jerusalem4 ,when they drew near to the 
holy city1 the        first fruits were 
8crowned0 and exposed to view with great
        ostentation4 ,then the chief men
 and the high officers and the          
treasurers of the temple came out to    
meet them and receive them with         
honor4 ,and all the workmen in          
,jerusalem rose up in their shops1 and  
thus they saluted them3 8,o our         
brethren1 inhabitants of such a city1   
ye are welcome40 ,the pipe played before
 them till they came to the             
,temple ,mount4 ,everyone1 even ,king   
,agrippa himself1 took his basket       
upon his shoulder1 and went forward till
 he came to the court4 ,then        the 
,levites sang1 8,i will exalt thee1 ,o  
,lord1 because thou hast        lifted  

me up1 and hast not made my foes to     
rejoice over me40 7,ps4        xxx4 #a74
 ,while the basket is still on his      
shoulder1 he says1 8,i        profess   
this day to the ,lord my ,god40 ,and    
when he repeats the        passage1 8,a 
,syrian ready to perish was my father0  
7,deut4 xxvi4 #c-e71        he casts the
 basket down from his shoulder1 and     
keeps silent while        the priest    
waves it hither and thither at the      
southwest corner of        the altar4   
,the whole passage of ,scripture being  
then recited as far        as the tenth 
verse1 he places the basket before the  
altar--he        worships--and goes out4
 ,the baskets of the rich were of gold  
or        silver4 ,the baskets of the   
poor were of peeled willow4 ,these      
latter1        together with their      
contents1 were presented to the priests 
in        service4 ,the more valuable   
baskets were returned to their owners4  
,they used to hang turtle doves and     
young pigeons round their               

baskets1 which were adorned with        
flowers4 ,these were sacrificed for     
burnt offerings4 ,the parties who       
brought the first fruits were           
obliged to lodge in ,jerusalem all the  
night after they brought them1          
and the next morning they were allowed  
to return home4 ,the first        fruits
 were forbidden to be offered before the
 feast of ,pentecost1        and after  
the feast of ,dedication4       #ca ,ps4
 lxviii4 #bf4       #cb ,lest it be a   
blessing used on ,mount ,gerizim4       
#cc ,deut4 vi4 #e4       #cd ,ruth ii4  
#d4       #ce ,judges vi4 #ab4       #cf
 ,prov4 xxiii4 #bb4       #cg ,psalm    
cxix4 #abf4       #ch ,it has been a    
subject of dispute when the ,sabbatical 
year        began--whether in ,nisan or 
,tishri4 ,the weight of evidence is1    
however1 in favor of the civil ,new     
,year's ,day1 which fell in ,tishri     
7,september74       #ci ,an ,italian    
mina perhaps2 a denarius4 ,if so1 the   
heap would be worth        about #a     

#ags4 #f;d4       #dj ,exod4 xxxiv4 #ba4
       #da ,lev4 xxiii4 #aj4 ,the omer  
or 8wave sheaf0 at the ,passover1 and   
the        two wave loaves1 at          
,pentecost1 were to be made from grain  
grown in        the field during the    
,sabbatical year4 ,it was also allowed  
to till        sufficient land to pay   
taxes4       #db ,lev4 xix4 #bc-be4     
#dc ,grain or corn field4       #dd     
,with a pointed instrument covered with 
oil4       #de ,linseed4       #df      
,rain-field means a field irrigated with
 rain water4       #dg ,some suppose the
 meaning to be1 the permission to       
sprinkle with        water a 8white0 or 
corn field in which the gourds are      
growing4       #dh ,the word translated 
8fertility0 means literally 8sweetness40
 ,some        apply these words to the  
dung out of which the moisture has      
8dried        out10 and it is then only 
reckoned as earth4 ,others apply them to
        the ground which has lost its   
fertility 7sweetness7 for want of rain  

7,job xxi4 #cc74 ,the meaning is that no
 advantage must be gained from        it
 in the approaching ,sabbatical year4   
#di ,about thirty-six and one-half      
gallons4       #ej ,i4e41 ,stones lying 
on the top of other stones4       #ea   
,the removal of stones 8touching0 the   
earth might loosen it1 and        become
 a kind of cultivation4       #eb ,i4e41
 ,from the outside of the boundary wall1
 as in like manner his        ears of   
corn might be plucked4 ,an answer to    
envious remarks that he        was      
preparing for cultivation 7,jer4 ,tal474
       #ec ,twice ploughed implies the  
payment of tribute when the land was    
under foreign rule4 ,its cultivation was
 allowed for this purpose        during 
the ,sabbatical year4 ,so long as a foe 
could be resisted1 it        was not    
cultivated 7#a ,mac4 vi4 #di74       #ed
 ,jer4 xxix4 #g4       #ee ,a log held  
the contents of six eggshells4       #ef
 ,a seah held about the third of a      
bushel4       #eg ,literally1 8daughters

 of the pit40 8,adam's apples10 7,jer4  
,tal474        ,supposed to be the fruit
 which tempted ,eve4 ,the decision in   
the text        assumes that the trees  
began to bud in the ,sabbatical year1   
and that        the fruit would not be  
ripe for three years4       #eh ,twelve 
cabs4       #ei ,to prevent their       
growth4       #fj 8,puah1 for dyeing    
red07874       #fa ,this permission has 
reference to certain laws with regard to
 legal        cleanness4       #fb      
,achzib2 ,ecdippa1 near ,acca4       #fc
 ,some consider this to be the ,abana3  
others read ,amnum1 and try to          
identify it with ,mount ,hor4       #fd 
,rabbi ,judah the ,holy1 called only    
,rabbi by way of eminence4       #fe    
,i4e41 ,defiled oil of the              
heave-offering1 etc4       #ff ,i4e41   
,they become common property1 and are to
 be depastured by        cattle 7,lev4  
xxv4 #g74       #fg ,perhaps 8the star  
of ,bethlehem40       #fh ,a spiral     
grass growing on the palm tree7874      

#fi ,arabic1 ,fstk4 ,pistachio nuts4    
#gj ,see ,chap4 ix4 #f4       #ga ,this 
refers to the examples already given of 
a rose in oil1 or        locust fruit in
 wine4       #gb ,aisar1 a coin worth   
#c-a_/aj farthings4       #gc ,pundion1 
a coin worth #a-a_/b;d4       #gd ,of   
the fruits of the ,sabbatical year4     
#ge ,of the fruits of the ,sabbatical   
year4       #gf ,of the fruits of the   
,sabbatical year4       #gg ,of the     
fruits of the ,sabbatical year4         
#gh ,there are various ,rabbis of this  
name1 spelled in different ways1        
mentioned in the ,talmud4       #gi ,the
 king's mountain is perhaps ,mount      
,ephraim1 or the mountain range         
over the plain of ,sharon4 ,it is also  
suggested that it might have        been
 the mountains round ,kirjathjearim     
7,abu ,goosh874 ,it contained           
,cephar ,bish1 ,cephar ,sheclaim1       
,cephar ,dikraia1 etc4       #hj ,others
 read 8and the decision is as his word40
       #ha ,the second or the 8latter0  

rain 7,joel ii4 #bc71 called ,malkosh1  
falls        in spring chiefly during   
the months of ,march and ,april4        
#hb ,lev4 xxiii4 #bb2 ,deut4 xxiv4 #ai4 
#hc ,deut4 xv4 #a4       #hd ,this      
decision supposes the case of the month 
,elul having thirty        days1 and the
 last day to be in the ,sabbatical year2
 consequently it        would not be one
 of the two feast days of the new year1 
which it        should have been if the 
month had been the usual lunar month4   
#he 8,the defence10 called ,pruzbul1 was
 a legal document constituted to        
encourage loans to the poor1 and to     
protect the interests of the            
lender4       #hf ,deut4 xv4 #i4        
#hg ,deut4 xv4 #b4       #hh ,deut4 xix4
 #d4       #hi ,i4e41 ,they are well    
pleased with him4       #ij ,money owing
 to ,jewish proselytes was generally    
repaid1 but it was        not obligatory
 to pay it to their heirs1 as the       
persons from whom        the proselytes 
came were no longer in a religious sense

 their next        of kin4       #ia    
,from private to public property4       
#ib ,of death4       #ic ,on ,friday    
evening4       #id ,deut4 vi4 #d4       
#ie ,on ,friday evening4       #if      
,though by their weight they continue to
 press out oil or wine on the           
,sabbath4       #ig ,when the eve of the
 passover and the eve of the ,sabbath   
coincided4       #ih ,in the temple4    
,see tract on ,measurements1 c4 #a4     
#ii ,num4 xix4 #ah4      #ajj ,num4 xv4 
#bj4      #aja ,i4e41 ,have you so      
joined houses that are apart that they  
may be        counted as one on the     
,sabbath for carrying articles1 etc4 ,it
 is done        by persons blessing a   
piece of dough which is common property4
      #ajb ,when three stars are seen1  
it is dark4      #ajc ,as that would    
involve 8labor40      #ajd ,the point to
 be decided is the difference between   
what is necessary        and what is a  
burden4      #aje ,others think         
8,lybian0 asses4      #ajf ,through fear

 of linen and woollen being mixed4      
,deut4 xxii4 #aa4      #ajg             
,ladder-shaped piece of wood to prevent 
it rubbing its throat if it        have 
a sore4      #ajh ,wood discovered by   
one ,john1 which when put into sheep's  
nostrils1        caused them to sneeze  
and the maggots to fall off4      #aji  
,to prevent her being sucked by         
reptiles4      #aaj ,the ,gemara says1  
the cow was his neighbor's1 but as he   
did not        object1 the blame was    
laid on him4      #aaa ,once a number of
 ,jews took refuge in a cave1 and       
hearing some        persons pass1 whom  
they supposed to be enemies1 they fell  
on each        other with their         
hobnailed sandals1 and beat each other  
to death4      #aab ,isaiah xi4 #d2     
,micah iv4 #c4      #aac ,these anklets 
were a kind of chain used to prevent    
members of        certain families in   
,jerusalem taking too wide strides in   
walking4      #aad ,to cure toothache4  
#aae ,others translate 8masks40         

#aaf ,to cure ear-ache4      #aag ,to   
cure one who did not sleep enough they  
used a tooth of a dead        fox4 ,for 
one who slept too much1 they used a     
tooth of a living fox4      #aah ,to    
cure ague4      #aai ,lev4 xviii4 #c4   
#abj ,works are divided into principal  
and secondary1 or in ,rabbinic          
language fathers and children4 ,and if a
 man does one principal work        and 
twenty secondary works1 they regarded   
them as one sin1 and        consequently
 deserving one punishment4      #aba    
,i4e41 one part wine and three parts    
water4      #abb ,e4g41 foul water4     
#abc ,henna dust for women's eyes4      
#abd ,isaiah xxx4 #ad4      #abe ,isaiah
 xxx4 #ad4      #abf ,nisan nearly      
corresponds with the month of ,march4   
#abg ,i4e41 #aa o'clock ,a4,m4 ,to      
obtain our computation of time1 six must
        be added to the hours mentioned 
in the ,mishna4      #abh ,when         
uncleanness is mentioned1 it is to be   
understood of legal        uncleanness4 

#abi ,exod4 xiii4 #g4      #acj ,i4e41  
he is to be put to death forthwith4     
#aca ,fruit-sauce2 a mixture of dates1  
raisins1 and other fruits1 to           
recall the memory of the mortar from    
which the bricks in ,egypt were         
made4      #acb ,fragments of chickens  
and dough left to ferment4      #acc ,a 
compound of barley1 wild saffron1 and   
salt1 one-third of each4      #acd ,a   
dough or unripe grain lid put over the  
liquid to absorb the dregs        from  
the foam of fermentation4      #ace     
,literally1 8deaf02 that is1 dough which
 does not rise1 or that        sounds   
dull when it is struck4      #acf ,exod4
 xi4 #ai4      #acg ,an eminence from   
which there was a clear view of the     
temple4      #ach ,the burden means that
 the man is forbidden to work4      #aci
 ,see treatise on the ,sabbatical year1 
ix4 #e1 etc4      #adj ,lest the        
,gentiles should set them to work on the
 ,sabbath4      #ada ,part of ,july and 
,august4 ,the ninth of ,ab is the       

anniversary of the        threefold     
destruction of the ,temple4      #adb   
,deut4 vi4 #d4      #adc ,lev4 xxiii4   
#ae4      #add ,lev4 xix4 #i1 #aj4      
#ade ,because the poor might eat them   
untithed1 thinking they were ,peah4     
#adf ,to show his abhorrence of his     
father's idolatry4      #adg #b ,kings  
xviii4 #d4      #adh ,lest the people   
should substitute medicine for ,god4    
#adi #b ,kings xviii4 #af4      #aej #b 
,chron4 xxxii4 #d4      #aea ,i4e41     
#b4cj ,p4,m4      #aeb ,exod4 xii4 #f4  
#aec ,to prevent its coagulating4       
#aed ,exod4 xxiii4 #ah4      #aee       
,josephus mentions the number of lambs  
slain at a particular passover        to
 have been numbered by the high priest1 
and they were found to        have been 
#bef1ejj4 ,allowing not less than ten   
persons to the eating        of each    
lamb1 he computes those present at the  
feast to have been        #b1gjj1bjj    
persons4--,josephus' 8,wars10 vi4 #i1   
#c4      #aef ,exod4 xii4 #f4      #aeg 

,psalms cxiii4-cxviii4      #aeh ,they  
washed the court indirectly by stopping 
a canal of water which        overflowed
 the court2 they afterward opened it1   
when all flowed off        again4       
#aei ,taken from the intermingled blood 
of the many offerings4      #afj ,see   
8,measurements10 ii4 #c4      #afa ,the 
following subtle discussion arises out  
of the distinction        between 8work0
 forbidden by the law of ,god and       
8resting from work0        enjoined by  
tradition4      #afb ,the sprinkling of 
a person unclean from touching a dead   
body when        the passover fell on a 
,sabbath4      #afc ,this refers to the 
second chagigah--the feast-offering of  
individuals        on the #aeth of      
,nisan4 ,it is called by the general    
name passover1        ,john xviii4 #bh4 
,want of acquaintance with this subject 
has led some        commentators to     
suppose that there is a discrepancy     
between the        account of the last  
passover of our ,lord as related in the 

,synoptical ,gospels1 and as recorded by
 ,st4 ,john4      #afd ,jer4 ,tal4 reads
 8sell40      #afe ,lev4 xxiii4 #aa4    
#aff ,lev4 xxiii4 #ag4      #afg ,exod4 
xxv4 #cj4      #afh ,lev4 xxiii4 #ai4   
#afi ,num4 xxviii4 #ae4      #agj ,exod4
 xxviii4 #cf-ch4      #aga #a ,chron4   
xxix4 #ai4      #agb ,it remained       
uneaten overnight1 and therefore must be
 burned1 in        accordance with      
,exod4 xii4 #aj4      #agc ,from the    
need of a boiler it appears that the    
wine used at the        passover was    
mixed with hot water4 ,the wine itself  
was always red4      #agd ,if one       
observed the issue three times on the   
same day1 he could not        be        
considered clean before he brought a    
sacrifice4      #age ,in which there is 
a dead body4      #agf ,the mourner     
might be too sorrowful to eat1 the sick 
too ill to eat1        and the prisoner 
might be detained in prison1 etc4       
#agg ,numbers ix4 #aj4      #agh ,about 
fifteen miles from ,jerusalem4 ,modiim  

or ,modin was the city of        the    
,maccabees4      #agi ,psalms           
cxiii4-cxviii4      #ahj ,exod4 xii4 #c4
      #aha ,the substitute refers to one
 animal changed for another1 which had  
been intended for the passover-offering4
      #ahb ,the following rules are     
founded on two principles2 firstly1 that
        every lamb must have its own    
numbered company of eaters2 and         
secondly1 that no person could be       
numbered with two companies4      #ahc  
,it was after the first cup of wine was 
drunk that our ,lord washed        the  
disciples' feet 7,john xiii4 #e2 ,luke  
xxii4 #ag74      #ahd ,deut4 xxvi4      
#e-aa4      #ahe ,exod4 xiii4 #h4       
#ahf ,psalm cxiii4 #i4      #ahg ,psalm 
cxiv4 #h4      #ahh ,the third cup was  
called the 8cup of blessing0 7#a ,cor4  
x4 #af74 ,it        was the one used by 
our ,lord for the institution of the    
holy        sacrament4      #ahi ,psalm 
cxxxvi4      #aij ,they may have been   
overcome with wine 7#a ,cor4 xi4 #ba74  

#aia ,this is explained in the treatise 
8,hands40      #aib ,where the          
counsellors sat4      #aic ,called      
,sagan 7suffragan7 7#b ,kings xxv4 #ah2 
,jer4 lii4 #bd74      #aid ,lev4 xvi4   
#f4      #aie ,as might occur from the  
frequent changes during the second      
,temple4      #aif ,that he would       
incense 8within0 the vail 7,lev4 xvi4   
#ab1 #ac71 in        opposition to the  
,sadducees1 who maintained that the     
incense should        be burned         
8without40      #aig ,that such an oath 
was necessary4      #aih ,or the 8index0
 finger2 other trans4 the 8middle0      
finger4      #aii ,or change thyself4   
#bjj ,singing to him 8,unless the ,lord 
build the house1 they labor but in      
vain that build it10 etc4 7,psalm       
cxxvii474      #bja ,the ,jews think    
that the day of atonement was the day on
 which ,adam        sinned1 on which    
,abraham was circumcised1 and on which  
,moses offered        atonement for the 
sin of the golden calf4      #bjb ,i4e41

 cast lots1 which was done by placing   
the priests in a row1        and bidding
 them to hold up their fingers4 ,after  
fixing on a certain        number1 the  
cap of one of them was taken off4 ,with 
this priest the        reckoning began1 
and proceeded till the prearranged      
number fell on        some one of them2 
and his was the lot4 ,particular care   
was taken to        count the fingers   
which were held up1 and not to number   
their        persons1 as this was       
considered unlawful4 7#a ,chron4 xxi4   
#a47      #bjc ,the third lot for       
burning incense was the most important4 
,it was        always done by a fresh   
man1 so that a priest might burn incense
 only        once during his lifetime4  
7,luke i4 #i2 ,rev4 viii4 #c1 #d47      
#bjd ,or1 as you wish4      #bje ,the   
,gemara says it was so called because   
,parva1 a magician1 built        this   
room and digged through from it to see  
the service of the ,high        ,priest 
on the day of atonement2 or else because

 it was used for        storing         
8bullock-hides40      #bjf ,literally1  
between the evenings4      #bjg ,the    
mina of the sanctuary was worth about #e
 #ads41 consequently the        morning 
dress cost about #fh #hs4      #bjh ,the
 zuz was worth about #f-a_/b;d41        
consequently the evening dress cost     
about #ba #acs4 #d;d4      #bji         
,literally1 8cover over02 i4e41 8atone  
for40      #baj ,king of ,adiabene1 a   
proselyte to ,judaism about ,a4,d4 #de4 
#baa ,the accused woman4      #bab ,see 
,treatise on 8,measurements10 ii4 #c1   
note4      #bac ,a4 ,v4 8,scapegoat10 or
 for the 8devil40 ,others translate     
8wholly put        away0 in reference to
 the sins of the people1 or for 8the    
hard        mountain10 and others the   
8demon of dry places40 ,some1 however1  
think ,azazel to be the fallen angel    
mentioned in the ,book of ,enoch1       
and identical with ,sammael1 the angel  
of death4 ,symmachus translates         
8the goat that departs40 ,theodotion    

translates 8the goat sent away40        
,aquila1 8the goat set free40 ,the      
,,lxx4 and ,josephus understand by the  
term 8the averter of ills10 and the     
,vulgate 8caper emissarius40      #bad  
,a tongue-shaped piece of scarlet wool4 
#bae ,a cab contained #b4hccc pints4    
#baf ,a seah contained one peck and one 
pint4      #bag ,on the altar4      #bah
 ,the size of the priest's hands was    
proportionate to his stature4      #bai 
,that he had been struck dead4      #bbj
 ,supposed by some to be the ,,sukhrah  
in the present ,mosque of ,,omar4       
,from its position1 however1 it seems   
more probably to have been the          
foundation of the altar of              
burnt-offerings4 ,this sacred rock is   
sixty feet across and five feet high4   
,it is pierced quite through1        to 
allow1 as some think1 the blood of the  
sacrifices to flow off        into the  
8,noble ,cave0 and the canals beneath   
it4      #bba ,a priest continued to    
stir the blood to prevent its           

coagulation4      #bbb ,or1 8as a       
thrasher40      #bbc ,or1 8as a         
thrasher40      #bbd ,or1 8the clean    
place40      #bbe ,i4e41 the gardeners  
became liable for a trespass-offering4  
#bbf ,r4 ,judah addresses in imagination
 the goat4      #bbg ,it seems1         
according to the ,talmud1 that there was
 no 8laying on of        hands0 on      
either the morning or evening sacrifice2
 or on any other        public          
sacrifice1 excepting the scapegoat and  
the bullock1 when the                   
congregation had sinned through         
ignorance4      #bbh ,lev4 xvi4 #cj4    
#bbi ,or viaduct1 or causeway4      #bcj
 ,supposed to be ,alexandrine ,jews1 so 
called from hatred to the               
,babylonians4      #bca ,zuk is supposed
 by ,lieutenant ,conder of the          
,palestine ,exploration        ,fund to 
be the modern el ,mntr1 about six and a 
half miles east of        ,jerusalem in 
the direction of the ,dead ,sea1 and on 
the way to the        ruins of ,mird    

7,mons ,mardes74 ,a well near the place 
is still called        ,bir es ,sk4     
#bcb ,i4e41 broken to pieces4      #bcc 
,maimonides says that those connected   
with the red heifer and        scapegoat
 were rendered unclean because these    
animals were        8sin-bearing0       
animals4 ,all that ,israelites now have 
to offer on the        day of atonement 
is for males a white cock 7because gever
 in ,hebrew        signifies a man and a
 cock71 and for females a hen4 ,and they
 pray1        8,let this be my          
substitute--this my atonement4 ,this    
cock goeth to        death1 but may ,i  
be gathered and enter into a long and   
happy life1        and into peace40     
#bcd 8,place of the hollow40      #bce  
,bereitha1 or ,external ,traditions4    
#bcf ,isaiah i4 #ah4      #bcg ,lev4    
xvi4      #bch ,lev4 xxiii4 #bg4        
#bci ,num4 xxix4 #g4      #bdj ,num4    
xxix4 #g4      #bda ,urim and ,thummin  
7lights and perfections71 the ,jews     
think1 gave        answer by the divine 

illumination of the suitable letters    
composing        the names of the tribes
 which were graven on the breastplate of
 the        ,high ,priest4      #bdb    
,sandals were1 however1 allowed where   
there was fear of serpents and          
scorpions4 ,woollen socks might be used4
      #bdc ,i4e41 ,god omnipresent4 ,the
 ,jews in a spirit of reverence use the 
words 8,place0 and the 8,name0 to denote
 ,god4 ,in reading they do not          
now pronounce the word ,jehovah1 but    
substitute ,adonai for it2 and          
when ,jehovah is followed by the word   
,adonai they then use the word          
,elohim4 ,the true pronunciation of the 
,name has been a subject of        much 
contention4 ,it has been variously      
given1 as ,yeheveh1 ,yehveh1            
,yahveh1 ,yahavah1 ,yahaveh1 and        
,yehovah4 ,when it was uttered on the   
,day of ,atonement the worshippers 8fell
 on their faces0 in reverence        for
 it 7vi4 #b74 ,it was spoken for the    
last time in the ,temple by the         

mouth of ,simon the ,just4              
,henceforward1 the ,gemara says whoever 
attempts to pronounce it shall have no  
part in the world to come4      #bdd    
,according to ,maimonides1 we have in   
this treatise proof that it is          
coeval with the laws of ,moses on the   
same subject4      #bde ,the cloth would
 change it into a tent4      #bdf ,but  
he may go up on the middle days of the  
feast4      #bdg ,lest he should render 
the food legally unclean with his       
unwashed        hands4 ,mark vii4 #b1   
#e4      #bdh ,eccles4 i4 #ae4      #bdi
 ,he lived about eighty years before the
 destruction of the ,temple4      #bej  
,deut4 xiii4 #ac4      #bea ,supposed to
 be the mountain east of the ,dead ,sea1
 above ,callirrhoe4      #beb ,lev4 xix4
 #bc4      #bec ,num4 xviii4 #aa1 #ab4  
#bed ,ps4 cxviii4 #a4      #bee ,ps4    
cxviii4 #be4      #bef ,ps4 cxviii4 #be4
      #beg ,ps4 cxiii4 to cxviii4       
inclusive4      #beh ,these not being   
legally bound to this duty cannot act as

 deputies        for another4      #bei 
,his ignorance of reading4      #bfj 8,i
 will praise thee10 etc4--,ps4 cxviii4  
#ba to end4      #bfa ,lev4 xxiii4 #aj1 
#aa4      #bfb ,permission arising out  
of his intention to fulfil the law4     
#bfc ,means a place exempt from taxation
 called ,colonin1 perhaps the           
modern ,colonia4 ,some1 however1 say it 
was a place in the ,kedron              
,valley4      #bfd ,deut4 xxxii4 #ci4   
#bfe ,the seventh day on which they used
 the willows4      #bff ,a log is about 
half a pint4      #bfg ,he is said to   
have been a ,sadducee who rejected      
tradition4 ,alexander        ,jannus1 to
 show his contempt for the ,pharisees1  
poured the water on        the ground4  
,the people became excited1 and pelted  
him with their        ethrogs or citrons
 till his body-guard interfered1 and1 as
 fighting        took place1 some six   
thousand ,jews were killed in the       
,temple4        ,josephus1 8,antiq410   
book xiii4 chap4 xiii4 #e4      #bfh    

,isa4 xii4 #c2 ,john vii4 #cg1 #ch4     
#bfi ,galleries were erected for the    
women1 and the men stood below them4    
#bgj ,ps4 cxx4 to cxxxiv4 inclusive4    
#bga ,the signal for drawing water4     
#bgb ,the orthodox worshippers in the   
,temple looked toward the west1 or      
,holy of ,holies4 ,the ,baal or ,sun    
worshippers turned toward the east1     
and used the eastward position4 ,under  
the ,christian dispensation             
believers are directed to look to       
,jesus1 who promises to be in their     
midst 7,matt4 xviii4 #bj74      #bgc    
,ezek4 viii4 #af4      #bgd ,this is one
 of the very few specimens of ,hebrew   
poetry1 apart from        ,scripture    
7dating prior to the destruction of the 
temple71 which        have come down to 
us4      #bge ,the priesthood was       
divided into twenty-four courses 7#a    
,chron4 xxiv4        #g-ai74 ,during the
 feast all the courses ministered1 and1 
as each day        the number of        
bullocks was decreased by one1 the lambs

 were        redistributed so as to     
supply an offering for every course4    
#bgf ,in the feast of weeks there were  
two leavened wave loaves 7,lev4         
xxiii4 #ag74      #bgg ,those priests   
who were slow in attendance1 as they    
were obliged to        share their      
perquisites with the whole priesthood4  
#bgh ,the course ,bilgah was fifteenth  
7#a ,chron4 xxiv4 #ad74 ,each course had
        a ring to which the heads of the
 victims were tied1 and also a          
closet for stores4 ,these were taken    
from the course ,bilgah as a mark       
of disgrace4 ,during the persecution of 
,antiochus1 ,miriam1 a daughter         
of ,bilgah1 married a ,syro-,grecian    
husband4 ,when the ,greeks took the     
,temple1 she struck the altar with her  
shoe1 exclaiming1 8,o wolf1        wolf1
 how long art thou to consume the wealth
 of ,israel1 and canst        not       
preserve them in their hour of need60   
,it was supposed that she        must   
have learned something evil in her      

father's house1 and the        whole    
course was therefore degraded4 ,the     
,rabbis say that the courses        of  
the priests were first ordained by      
,moses1 and that he established         
eight of them4 ,four courses he assigned
 to the line of ,eleazar1 and           
four he assigned to the line of         
,ithamar4 ,samuel is said to have       
added eight courses more1 and the       
remaining eight were added by           
,david4 ,the ,scriptures1 however1      
assert that ,david arranged the whole   
twenty-four courses4 ,this arrangement  
continued till the captivity4           
,after the captivity only four courses  
returned--namely ,jedaiah1              
,harim1 ,pashur1 and ,immer4 ,the       
,babylon ,talmud mentions ,jojarib      
instead of ,harim4 ,to restore again the
 number of courses1        twenty-four  
lots were cast into a box1 and each head
 of the four        courses1 which      
returned1 drew six lots--one for        
himself1 and five for        the courses

 which they wished to revive4 ,the      
restored order of        courses        
continued as of old1 except in the case 
of ,jojarib1 who        yielded the     
first rank to ,jedaiah1 as ,jedaiah was 
of the family of        the ,high-priest
 ,joshua1 the son of ,jozedek4 ,they    
soon increased in        numbers1 and we
 read that each course kept a station of
 #b1djj        priests at ,jerusalem1   
and half a station at ,jericho4 ,the    
lesser        number was stationed at   
,jericho to give honor to ,jerusalem4   
#bgi ,nisan answered to part of ,march  
and ,april4 ,the reign of kings was     
counted from this month1 so that if a   
king began to reign in ,adar            
7,february and ,march71 in the following
 ,nisan he would be reckoned to         
have reigned two years4      #bhj ,the  
passover was the first of the three     
feasts1 beyond which one        could   
not neglect a vow4      #bha ,part of   
,august and ,september4      #bhb ,part 
of ,september and ,october4      #bhc   

,lev4 xix4 #bc-be4      #bhd ,ps4       
xxxiii4 #ae4      #bhe ,part of ,july   
and ,august4      #bhf ,part of         
,november and ,december4      #bhg ,part
 of ,february and ,march4      #bhh     
,part of ,april and ,may4      #bhi     
,that is1 for the new moon observances4 
#bij ,the ,talmud states that when the  
sun and moon were first created they    
were of equal size4 ,the moon became    
jealous of the sun1 and she was         
reduced in bulk4 ,the moon then appealed
 to ,god1 and she was consoled        by
 the promise that ,jacob1 ,samuel1 and  
,david were to be likewise        small4
 ,as1 however1 some injustice seemed to 
have been committed1        ,god        
ordained 8a sin-offering0 on every new  
moon1 because the moon        had become
 less than the sun6      #bia ,the      
,sanhedrin treated gamblers and usurers 
as thieves4      #bib ,those who bred   
pigeons1 to bet on their quickness of   
flight1 or to        entice their       
neighbors' pigeons to their dovecotes4  

#bic ,lev4 xxiii4 #d4      #bid         
,literally1 ,bithosin1 the followers of 
,biothos1 who1 with ,zadok1 the         
founder of the ,sadducees1 was a scholar
 of ,antigonus of ,socho4      #bie     
,babylon4      #bif ,so called in the   
,mishna4 ,it means 8the place fenced    
in40 ,the ,gemara        reads1 ,beth   
,yazak1 8the place of chains40      #big
 ,i4e41 the ,sabbath1 when they could   
only go four cubits4      #bih ,to carry
 money on the day of atonement was      
unlawful1 but according        to ,r4   
,joshua's reckoning it would have been a
 day too late4      #bii ,lev4 xxiii4   
#d4      #cjj ,exod4 xxiv4 #i4      #cja
 ,not to remind ,god of the sin of the  
golden calf4      #cjb ,deut4 xxxiii4   
#ag4      #cjc ,josh4 vi4 #e4      #cjd 
,num4 x4      #cje ,from the obligation 
of hearing or sounding4      #cjf ,exod4
 xvii4 #aa4      #cjg ,num4 xxi4 #h4    
#cjh ,there is a supposed hiatus in the 
,mishna text to the following           
effect3 8,in ,jerusalem they sounded    

through the whole city during the       
session of the ,sanhedrin 7i4e41 till   
noon72 but in ,jamnia they did          
not sound in the city1 but only before  
the tribunal of justice4 ,and           
again10 etc4      #cji ,i4e41 of the    
sheaf of the first-fruits4 ,lev4 xxiii4 
#aj4      #caj ,the titles or the       
headings of the blessings which were    
used in the        services of the      
,temple and of the synagogues out of    
,jerusalem4      #caa ,three were read  
from the ,law1 three from the ,psalms1  
and three from        the               
,prophets--such passages as ,exod4 xv4  
#ah1 ,ps4 xxiv41 ,ezek4 xx4 #cc1        
,zech4 xiv4 #i1 etc4      #cab ,i4e41   
they would not read such passages as    
,ps4 lxxviii4 #ci4      #cac ,i4e41 to  
improve its tone4      #cad ,to clear   
its tone4      #cae ,i4e41 the ,chazan  
that prays ,musaph4      #caf ,nisan    
corresponded partly to ,march and       
,april4      #cag ,joel ii4 #bc4        
#cah ,marchesvan corresponded partly to 

,october and ,november4      #cai ,part 
of ,november and part of ,december4     
#cbj ,the fast-days of strict ,pharisees
 were ,mondays and ,thursdays1          
because on a ,thursday ,moses went up to
 ,mount ,sinai1 and returned on        a
 ,monday with the second ,tables of the 
,law4      #cba #a ,sam4 xii4 #ag4      
#cbb ,jonah iii4 #aj4      #cbc ,joel   
ii4 #ac4      #cbd ,prayers for the ,new
 ,year4      #cbe ,prayers for the ,new 
,year4      #cbf ,ps4 cxx4 #a4      #cbg
 ,ps4 cxxi4 #a4      #cbh ,ps4 cxxx4    
#cbi ,ps4 cii4      #ccj #a ,kings viii4
 #cg4      #cca ,jer4 xiv4 #a4      #ccb
 ,some understand the priests           
ministering in their course1 others     
explain this expression by ,deut4 xviii4
 #h4 ,the priests were divided          
into twenty-four ,watches4 ,each ,watch 
ministered for a week in the            
,temple4 ,these ,watches were again     
subdivided into seven 8,father's        
,houses10 and each 8,father's ,house0   
officiated for a day in the             

,temple4 ,a dispensation from fasting   
was granted to the priests on           
duty1 that they might not be weak in the
 service of the ,sanctuary4      #ccc   
,this means the officiating priests4    
#ccd ,the delegates were the            
representatives of the congregation1 who
        attended at the public          
sacrifices1 and prayed on their behalf4 
#cce ,this was a book written in        
,chaldee1 as is proved by the quotations
        from it4      #ccf ,amos iv4 #g4
      #ccg ,a stone on which lost       
property was deposited1 and publication 
of it        was made1 so that its owner
 might reclaim it4      #cch ,prov4     
xxiii4 #be4      #cci ,ps4 cxxxvi4      
#cdj ,num4 xxviii4 #b4      #cda ,gen4  
i4 #f1 etc4      #cdb ,deut4 vi4 #d1    
etc4      #cdc ,part of ,march and      
,april4      #cdd ,part of ,june and    
,july4      #cde ,part of ,july and     
,august4      #cdf ,i4e41 8thieves of   
the pestle and dried figs02 because when
        forbidden by ,jeroboam to go up 

to the ,temple with the first-fruits    
and wood1 they deceived the watchers by 
saying they were only going        to   
press figs4--,jer4 ,tal4      #cdg ,part
 of ,august and ,september4      #cdh   
,part of ,december and ,january4        
#cdi ,antiochus ,epiphanes4      #cej   
,prov4 xxxi4 #cj1 #ca4      #cea ,sol4  
,song1 iii4 #aa4      #ceb ,the         
feast-offering 78chagiga07 was the      
offering of individual                  
worshippers1 and was quite distinct from
 the sacrifices of the whole            
congregation4 ,see 8,treatise on the    
,passover10 vi4 #d1 note4      #cec     
,exod4 xxiii4 #ad4      #ced ,worth     
perhaps #c;d4      #cee ,jer4 ,tal4 says
 8,tabernacles40      #cef ,deut4 xvi4  
#ag4      #ceg ,eccl4 i4 #ae4      #ceh 
,from motives of delicacy4      #cei    
,this must be done only by one 7,deut4  
iv4 #cb74      #cfj ,ezek4 x42 ,isa4 vi4
      #cfa ,this decision is for private
 sacrifices1 but for public sacrifices  
there seems 7according to the ,talmud7  

to have been no 8laying on of           
hands10 except in the case of the       
scapegoat and the bullock1 when         
the congregation had sinned through     
ignorance4      #cfb ,i4e41 the         
,sadducees 7,lev4 xxiii4 #ae74      #cfc
 ,there are reckoned six degrees of     
uncleanness3 ,the father of             
fathers1 the fathers1 the first1 second1
 third1 and fourth children        of   
defilement4 ,there are altogether       
twenty-nine fathers of                  
uncleanness1 of which eleven arise from 
contact with a dead body4      #cfd ,a  
city about fifteen miles from           
,jerusalem4      #cfe ,toward           
,jerusalem4      #cff ,this decision    
refers to the case of a dealer whose    
wine or flour        might become       
legally defiled by contact with the     
common people4      #cfg ,the ,tosephta 
relates1 that when the ,pharisees were  
baptizing the        candlestick1 the   
,sadducees used to mock them by saying1 
they were        baptizing the sun4     

#cfh ,the ,jewish year is composed of   
twelve lunar months4 ,it is adapted to  
the solar year by the use of an         
intercalary month called ,veaddar--the  
additional ,addar4 ,every nineteen years
 there are seven occasions on           
which this embolismic month must be     
introduced to prevent the        various
 feasts revolving over the four seasons 
of the year1 like the        ,moslem    
fast of ,ramadhan4 ,formerly the        
,sanhedrin arranged this                
intercalary month to suit the harvest1  
so that if it were late1 the        wave
 sheaf and other observances should     
still be kept according to        their 
proper dates4 ,when1 however1 the       
,sanhedrin was suppressed by        the 
,emperor ,constantine1 ,hillel ,,ii of  
,tiberias ruled that an                 
intercalary month of twenty-nine days   
should be added in the #c;d1            
#fth1 #hth1 #aath1 #acth1 #agth1 and    
#aith years of the ,metonic ,cycle4     
,this decision has since remained the   

,jewish standard for reckoning          
time4      #cfi ,deut4 xxi4 #d4         
#cgj ,deut4 xx4 #e1 #i4      #cga ,lev4 
xix4 #bd4      #cgb ,deut4 xiv4 #bb-be4 
#cgc ,exod4 xxi4 #bi4      #cgd ,num4   
xi4 #ag4      #cge ,num4 xxxv4 #bd1 #be4
 ,a congregation1 or 8minyan10 must not 
be less        than ten men4 ,if there  
be #aj1jjj women they cannot form a     
minyan4        ,the ,lord ,jesus more   
mercifully promises ,his presence to    
8two or        three gathered together40
 ,matt4 xviii4 #bj4      #cgf ,num4 xiv4
 #bg4      #cgg ,exod4 xxiii4 #b4       
#cgh ,exod4 xxiii4 #b4      #cgi ,the   
,great ,sanhedrin could whip a          
high-priest for certain offences1       
and afterward restore him to his office4
      #chj ,deut4 xxv4 #i4      #cha    
,lev4 xxi4 #ab4      #chb #b ,sam4 iii4 
#ce4      #chc #b ,sam4 xii4 #h4        
#chd #b ,sam4 iii4 #ca4      #che ,deut4
 xvii4 #ai4      #chf ,deut4 xvii4 #ae4 
#chg ,lev4 xix4 #af4      #chh ,prov4   
xi4 #ac4      #chi ,lev4 xxiv4 #bb4     

#cij ,this rule was violated in the case
 of our ,lord ,jesus ,christ4 ,matt4    
xxvi4 xxvii42 ,mark xiv42 ,luke xxii4   
xxiii42 ,john xix4      #cia ,gen4 iv4  
#aj4      #cib ,lev4 v4 #a4      #cic   
,prov4 xi4 #aj4      #cid ,before       
executing a criminal1 a quantity of     
frankincense in a cup of        wine was
 given to him to stupefy him and render 
him insensible to        pain4 ,the     
compassionate ladies of ,jerusalem      
generally provided this        draught  
at their own cost4 ,this custom was in  
obedience to ,prov4        xxxi4 #f1    
8,give strong drink unto him that is    
ready to perish1 and        wine unto   
those that be of heavy hearts40         
#cie ,lev4 xxiv4 #ad4      #cif ,josh4  
vii4 #ai1 #bj1 #be      #cig ,deut4     
xvii4 #g4      #cih ,deut4 xxi4 #bc4    
#cii ,this supposes a man sorrowful1    
because he is obliged to punish his     
own son4      #djj ,i4e41 the ,divine   
,presence4 ,the luminous cloud of glory 
in the ,holy        of ,holies4         

#dja ,the words in the original1 8,baal 
,aob10 are supposed by some to          
denote a ventriloquist from 8,aob10     
meaning a 8bottle0 or 8stomach40        
8,aob0 seems1 however1 much more likely 
to be allied to the ,coptic        word 
for 8a serpent0 or 8,python40 ,acts xvi4
 #af4      #djb ,matt4 xxvi4 #fe4       
#djc ,the image of ,molech was made of  
brass4 ,it was hollow within and        
heated with fire outside4 ,it stood in  
the valley of ,hinnom without        the
 walls of ,jerusalem4 ,kimchi says the  
image of ,molech contained        seven 
chapels4 ,these chapels are supposed by 
some to represent the        seven      
planets4 ,in the first chapel flowers   
were offered2 in the        second1     
turtle doves or young pigeons2 in the   
third1 lambs2 in the        fourth1     
rams2 in the fifth1 calves2 in the      
sixth1 oxen2 8but        whosoever      
offered his son1 they opened to him the 
seventh chapel40        ,the face of    
,molech was like the face of a calf1 and

 the image        stretched forth its   
hands 8as a man who opens his hands to  
receive        something of his         
neighbor40 8,they kindled the image with
 fire1 and        the priests took the  
babe and put it into the hands of       
,molech1 and        the babe gave up the
 ghost40 ,they called it ,tophet2       
because they        made a noise with   
drums 78tophim071 that the father might 
not hear        the screams of his child
 and have pity upon him4 ,and they      
called it        ,hinnom1 because the   
child roared 78menahem07 in his anguish4
 ,others        say it was called       
,hinnom1 because the priests used to    
say1 8,may it        profit thee--may it
 be sweet to thee40      #djd ,cutting  
off is generally supposed to have       
extended to the family as        well as
 the guilty person4 ,it seems to have   
included the future as        well as   
the present life4      #dje ,deut4 xxi4 
#ah4      #djf ,deut4 xxi4 #bj4         
#djg ,prov4 xxiii4 #bj4      #djh ,deut4

 xxi4 #ai1 #bj4      #dji ,i4e41 they   
are saved from crime by immediately     
depriving them of        life4 ,this    
summary mode of procedure was called    
8the rebel's        beating40 ,it was a 
kind of lynch law inflicted by the      
people at        once4 ,john viii4 #ei4 
#daj ,as the former class of intending  
criminals could at once be killed1      
so this latter class must be guilty of  
the act1 and they are then        judged
 for it4      #daa ,isa4 xxx4 #bj4      
#dab ,isa4 lx4 #ba4      #dac           
,literally1 outside4      #dad ,exod4   
xv4 #bf4      #dae ,i4e41 to meditate   
with the intention to mutter ,,jehovah  
over a        wound4      #daf #b       
,chron4 xxxiii4 #ac4      #dag ,gen4 vi4
 #c4      #dah ,gen4 xi4 #h4      #dai  
,gen4 xiii4 #ac4      #dbj ,ps4 i4 #e4  
#dba ,num4 xiv4 #cg4      #dbb ,num4    
xiv4 #ce4      #dbc ,ps4 l4 #e4         
#dbd ,num4 xvi4 #cc4      #dbe #a ,sam4 
ii4 #f4      #dbf ,deut4 xxix4 #bh4     
#dbg ,deut4 xiii4 #ac4      #dbh ,deut4 

xiii4 #ae4      #dbi ,deut4 xiii4 #af4  
#dcj ,deut4 xiii4 #ag4      #dca ,deut4 
xxiv4 #g4      #dcb ,deut4 xvii4 #h4    
#dcc ,deut4 xvii4 #aj4      #dcd ,deut4 
xvii4 #ab4      #dce ,now called ,yebna4
      #dcf ,deut4 xvii4 #ac4      #dcg  
,deut4 xviii4 #ai4      #dch ,literally1
 strange worship4 ,it chiefly means the 
worship of the        stars and other   
heavenly bodies4      #dci ,jer4 xxxiv4 
#e4      #ddj ,or sugar-cane4      #dda 
,for executions4      #ddb ,for races4  
#ddc ,where harangues were delivered    
involving life and death4      #ddd ,nor
 graves4      #dde ,deut4 vii4 #bf4     
#ddf ,hadrian's mixture was balls of    
clay saturated with wine and taken on   
military expeditions4 ,when the soldiers
 wished to drink1 they soaked           
them in water so that it had a taste of 
wine1 and the mud settled at        the 
bottom of the vessel4      #ddg ,the    
heart torn out of the animal when alive 
to be offered in        idolatrous      
worship4      #ddh ,a village where     

calves were offered in idolatry4        
,consequently the        rennet was     
forbidden1 and the cheese made from     
their rennet was also        forbidden4 
#ddi ,sol4 ,song1 i4 #b4 ,the question  
is1 whether the friendship sprang from  
the wine or not1 and his conclusion is  
that as the savor is        connected   
with the oil1 so is the friendship with 
the wine1 and so        is the cheese   
connected with idolatry4      #dej      
,i4e41 for legal defilement4      #dea  
,the locusts might be mixed in the      
basket with wine or liquor1 which       
would cause legal defilement4      #deb 
,the ,salt ,sea generally means in the  
,talmud the ,dead ,sea4 ,it is now      
called by the ,arabs 8,bahr-,lt10 i4e41 
the ,sea of ,lot4      #dec ,deut4 xiii4
 #ag4      #ded ,the modern ,akka       
7,acre74      #dee ,deut4 vii4 #be4     
#def ,deut4 vii4 #bf4      #deg ,lest   
the lettuce might derive profit from the
 shade of the        idolatrous grove4  
#deh ,these stones must be arranged as  

two on the ground1 and one over         
them1 and not more than four ells       
distant from the image1 to fulfil       
the conditions of being an idolatrous   
offering4 ,if the stones did        not 
fulfil these conditions1 an ,israelite  
might use them for        building      
purposes4      #dei ,if the idol be     
disregarded in time of peace1 the       
heathen have ceased        to esteem it 
as a god1 and ,israelites might use it  
for some purpose4        ,but if the    
heathen neglected it during the         
confusion of war1 there        was no   
proof that they would not worship it at 
another time4      #dfj ,i4e41 triumphal
 arches with statues upon them4         
#dfa ,because the idolater might have   
made an idolatrous libation from        
both flasks4      #dfb ,exod4 xxi4 #bi4 
#dfc ,deut4 xxi4 #d4      #dfd ,num4 vi4
 #ah4      #dfe ,this refers to the     
killing or slaughtering of cattle and   
fowls for        profane or domestic    
purposes4 ,they were called profane to  

distinguish them from the holy          
sacrifices4      #dff ,num4 xxxi4 #bc4  
#dfg ,the men of the great synagogue    
were the 8,scribes0 who flourished      
from the return out of ,babylon till the
 ,grco-,syrian persecution1        #bbj 
,b4,c4 ,their object was to preserve the
 sacred text with        scrupulous     
minuteness1 and make a 8fence0 for the  
law4 ,they added        numberless      
directions for the better observance of 
the old precepts4        ,the ,scribes  
were succeeded by the 8learners10 the   
8repeaters10 and        the 8master     
builders10 who continued from #bbj      
,b4,c4 till #bbj ,a4,d4 ,in        their
 time fall the ,maccaban revolution1 the
 birth of ,christ1 the        overthrow 
of the ,temple by ,titus1 the rebellion 
of ,barchochba1 the        complete     
destruction of ,jerusalem1 and the      
dispersion of the ,jews4      #dfh      
,supposed by some to be the ,sameas and 
,pollio of ,josephus4 ,though           
others try to identify ,sameas with     

,simon1 son of ,shetach4--8,antiq40     
xiv4 ix4 #d1 etc4      #dfi ,ps4 xxxvii4
 #ba4      #dgj ,deut4 vi4 #d1 etc4     
#dga ,joel ii4 #ac4      #dgb ,ps4 i4   
#a4      #dgc ,mal4 iii4 #af4      #dgd 
,lam4 iii4 #bh4      #dge ,isa4 xxviii4 
#h4      #dgf ,ezek4 xli4 #bb4      #dgg
 ,ps4 lxxxii4 #a4      #dgh ,amos ix4   
#f4      #dgi ,ps4 lxxxii4 #a4      #dhj
 ,mal4 iii4 #af4      #dha ,exod4 xx4   
#bd4      #dhb #a ,chron4 xxix4 #ad4    
#dhc ,deut4 iv4 #i4      #dhd ,deut4 iv4
 #i4      #dhe ,gen4 ix4 #f4      #dhf  
,deut4 xiv4 #a4      #dhg ,prov4 iv4 #b4
      #dhh ,jer4 xvii4 #f4      #dhi    
,jer4 xvii4 #h4      #dij ,ps4 cxix4    
#ii4      #dia ,prov4 xvi4 #cb4         
#dib ,ps4 cxxviii4 #b4      #dic #a     
,sam4 ii4 #cj4      #did ,the ,rabbis   
reckon that the expression 8,god said0  
is used nine times        in the first  
chapter of ,genesis1 and that the tenth 
expression is to        be found in the 
first verse1 8,in the beginning ,god    
created the        heaven and the       

earth40      #die ,num4 xiv4 #bb4       
#dif ,the shameer is the worm which     
knows how to hew stones1 and helped     
,solomon to build the ,temple4      #dig
 ,num4 xv4 #bj4      #dih ,deut4 xxxiii4
 #ba4      #dii #a ,kings xiv4 #af4     
#ejj ,prov4 viii4 #ba4      #eja ,ps4   
lv4 #bc4      #ejb ,or1 perhaps1 8for   
meditation40      #ejc ,prov4 viii4 #ad4
      #ejd ,prov4 xi4 #bb4      #eje    
,ex4 xxxii4 #af4      #ejf ,num4 xxi4   
#ai4      #ejg ,ps4 lv4 #ac4      #ejh  
,prov4 iii4 #ce4      #eji ,prov4 iv4   
#b4      #eaj ,esther ii4 #bb4      #eaa
 ,prov4 iv4 #bb4      #eab ,prov4 iii4  
#h4      #eac ,prov4 iii4 #ah4      #ead
 ,prov4 i4 #i4      #eae ,prov4 iv4 #i4 
#eaf ,prov4 iii4 #af4      #eag ,prov4  
iii4 #b4      #eah ,prov4 xvi4 #ca4     
#eai ,prov4 xvii4 #f4      #ebj ,isa4   
xxiv4 #bc4      #eba ,prov4 vi4 #bb4    
#ebb ,ps4 cxix4 #gb4      #ebc ,hag4 ii4
 #h4      #ebd ,prov4 viii4 #bb4        
#ebe ,isa4 lxvi4 #a4      #ebf ,ps4 civ4
 #bd4      #ebg ,gen4 xiv4 #ai4         

#ebh ,exod4 xv4 #af4      #ebi ,ps4 xvi4
 #c4      #ecj ,exod4 xv4 #ag4      #eca
 ,ps4 lxxviii4 #ed4      #ecb ,isa4     
xliii4 #g4      #ecc ,isa4 xlii4 #ba4   
#ecd ,see the treatise on               
8,measurements10 chap4 i4      #ece     
,membranes over the fat4      #ecf ,in  
the form of an apple4      #ecg ,a cor  
was equal1 according to the ,rabbis1 to 
#dd4bhf gallons1 but        ,josephus   
reckons it to have been #hf4fif gallons4
      #ech ,a seah1 according to the    
,rabbis1 was #a4dgfb gallon4      #eci  
,or1 of 8the treasurers40      #edj ,in 
this chamber were kept the 8seals0 or   
8tokens0 given to those        persons  
who bought their offerings from the     
,levites4 ,these 8seals0        were of 
four sorts1 and were respectively       
inscribed with 8calf0 or        8kid10  
according to the offerings to be        
presented2 and with the word            
8male0 when the offering was to be a    
ram2 and 8sinner0 when it was        to 
be a sin-offering4      #eda ,others    

read 8a basket40      #edb ,or jug4     
#edc ,ezek4 xliv4 #b4      #edd ,jericho
 is about eighteen miles distant from   
,jerusalem4      #ede ,perhaps 8a gong0 
or 8a bell40 ,some think it to have been
 a 8musical        instrument10 and     
others consider it to have been 8an     
organ40      #edf ,some think 8,machrus0
 on the east of the ,dead ,sea1 about   
fifty miles        distant from         
,jerusalem4      #edg ,in each act of   
sprinkling1 the priest1 standing before 
a corner1        sprinkled the blood on 
two sides of the altar4 ,and thus1 in   
two acts        of sprinkling1 he put   
the blood on its four sides4      #edh  
,called the ,shema4 ,it consisted of the
 following three passages of            
,scripture1 as given in the next        
footnotes4      #edi ,deut4 vi4 #d-i4   
#eej ,deut4 xi4 #ac-ba4      #eea ,num4 
xv4 #cg-da4      #eeb ,the lot for the  
incense was always arranged for a new   
man who had        never burned it      
before4 ,it might come to a priest once 

in his        lifetime1 and never again 
afterward4 ,luke i4 #i4      #eec ,the  
chambers for vestments had separate     
rooms for each of the        twenty-four
 courses1 and separate wardrobes for    
each of the four        kinds of        
vestments4      #eed ,about #cg-a_/b    
gallons4      #eee ,see note #e1 chap4  
iii4 #h4      #eef ,the ,delegates were 
appointed to represent the whole        
congregation of        ,israel in the   
temple services4      #eeg ,jehovah4    
#eeh ,that is by substituting for the   
,name 7,jehovah7 the word 8,adonai10    
except where 8,adonai0 and 8,jehovah0   
come together4 ,in such cases           
8,elohim0 is substituted for 8,jehovah40
      #eei ,lev4 ix4 #bb4      #efj ,who
 had charge of the channels from the    
altar4      #efa ,ps4 xxiv4 #a4         
#efb ,ps4 xlviii4 #a4      #efc ,ps4    
lxxxii4 #a4      #efd ,ps4 xciv4        
#efe ,ps4 lxxxi4      #eff ,ps4 xciii4  
#efg ,a famous maker of incense4        
#efh ,sparkling4      #efi ,burning4    

,the watch at certain gates seems to    
have been hereditary in        certain  
families4 ,just as at the present time  
the custody of        ,rachel's tomb is 
the privilege of a certain family in    
,jerusalem4        ,each guard consisted
 of ten men1 so that there were #baj    
,levites in        the twenty-one       
stations4 ,the three more important     
places contained        guards of both  
,levites and ,priests1 thirty of each4  
,there were        therefore #bdj       
,levites on guard each night4      #egj 
,he rolled up his overcoat and laid it  
down for a cushion4      #ega ,rev4 xvi4
 #ae4      #egb ,obscurity4      #egc   
,platform or rampart4      #egd #a ,mac4
 ii4 #be4      #ege ,so called either   
because ,nicanor1 a ,pharisee1 had the  
gate made in        ,alexandria1 and    
though it was thrown overboard from a   
ship in a        storm1 it yet came safe
 to land2 or because ,nicanor1 a ,greek 
prince1        was slain there in the   
time of the ,asmoneans4      #egf ,ezek4

 xlvi4 #b4      #egg ,ezek4 xliii4 #af4 
#egh ,as this corner would have been in 
the tribe of ,judah1 it was not         
added1 that the whole altar might remain
 in the tribe of ,benjamin4        ,gen4
 xlix4 #bg4      #egi ,this sloping     
ascent to the altar was strewn with     
salt4 ,this salt was        brought from
 the mountain of ,sodom at the south of 
the ,dead ,sea4 ,the        salt was    
intended to keep the priests from       
slipping and falling1        which might
 easily happen1 as they were obliged to 
minister        barefooted4 ,the        
coldness of the pavement in winter1 and 
eating so        much flesh of the      
sacrifices1 brought various diseases on 
the        priests4      #ehj ,house of 
the vineyard4      #eha ,deut4 xxvii4   
#e4      #ehb ,zech4 vi4 #ad4      #ehc 
,the ,rabbis say that 8the world is like
 an eye4 ,the ocean is the        white 
of the eye4 ,the pupil is ,jerusalem4   
,and the image in the pupil        is   
the ,sanctuary40      #ehd ,ezek4 xli4  

#bc4      #ehe ,ezek4 xli4 #bd4         
#ehf ,ezek4 xliv4 #b4      #ehg #a      
,kings vi4 #f4      #ehh ,curiously     
graven and gilt4      #ehi ,is4 xxix4   
#a4      #eij 8,the king only1 and no   
man else 7remarks ,maimonides7 might sit
 in        the court of the ,temple in  
any place2 and even this privilege was  
confined to a king of the family of     
,david40 ,cunus further observes1       
that the king was esteemed nearer to    
,god than the priests        themselves1
 and a greater president of religion4   
#eia ,the ,temple services were arranged
 by the council of fourteen4 ,this      
council was composed of the ,high       
,priest1 the ,sagan 7the deputy or      
,suffragan of the ,high ,priest71 two   
,katholikin1 who had charge of the      
treasuries1 three ,gizbarim1 who were   
assistants of the ,katholikin1          
and seven ,ammarcalin1 who had charge of
 the gates4      #eib ,the ,nethinim1 or
 the 8given ones10 were added1 it is    
supposed1 from        among the         

,gibeonites to fill up the deficiencies 
in the number of        ,levites who    
returned from the captivity in ,babylon4
 ,they were held        in low          
estimation1 and were forbidden to       
intermarry with ,israelites4      #eic  
,exod4 xxxviii4 #bg4      #eid ,exod4   
xxvi4 #ca-cc4      #eie ,exod4 xxvi4    
#ai4      #eif ,exod4 xxvi4 #ag4        
#eig ,exod4 xvi4 #bd      #eih ,exod4   
xxvi4 #bh4      #eii ,exod4 xxvi4 #bi4  
#fjj ,exod4 xxvi4 #bi4      #fja ,exod4 
xxvi4 #a4      #fjb ,exod4 xxvi4 #c4    
#fjc ,exod4 xxvi4 #d4      #fjd ,exod4  
xxvi4 #f4      #fje ,exod4 xxvi4 #b4    
#fjf ,exod4 xxvi4 #b4      #fjg ,exod4  
xxvi4 #g1 #h4      #fjh ,exod4 xxvi4 #i4
      #fji ,exod4 xxxvi4 #ag4      #faj 
,exod4 xxvi4 #aa4      #faa ,exod4 xxvi4
 #h4      #fab ,exod4 xxvi4 #i4         
#fac ,exod4 xxvi4 #ab4      #fad ,some  
commentators explain these to be 8skins 
of seals0 or        8dolphins10 and     
others understand the meaning to be a   
8blue color40        ,exod4 xxvi4 #ad4  

#fae ,num4 iv4 #be4      #faf ,exod4    
xxvi4 #cc4      #fag ,exod4 xxvi4 #ce4  
#fah ,or1 in the 8,house of             
dispensations40      #fai ,exod4 xxxix4 
#c4      #fbj ,exod4 xxvi4 #ca4         
#fba ,exod4 xxvi4 #cf4      #fbb ,exod4 
xxx4 #f4      #fbc ,exod4 xxvii4 #i4    
#fbd ,exod4 xxvii4 #aa4      #fbe ,exod4
 xxvii4 #ab4      #fbf ,exod4 xxvii4    
#ac4      #fbg ,exod4 xxxviii4 #ad1 #ae4
      #fbh ,exod4 xxvii4 #ah4      #fbi 
,exod4 xxvii4 #ah4      #fcj ,exod4     
xxvii4 #ai4      #fca ,num4 iv4 #bf4    
#fcb ,exod4 xxvii4 #ah4      #fcc ,some 
explain this to mean 8multiply fifty    
with #ajj0 7,aruch72 others        think
 that the measurement is to be made with
 a rope of fifty cubits                 
7,eruvin74      #fcd ,some read 8in the 
name of10 etc4      #fce ,exod4 xxv4    
#aj4      #fcf ,sol4 ,song1 iii4 #i1    
#aj4      #fcg ,deut4 xxxi4 #bf4        
#fch #a ,sam4 vi4 #h4      #fci ,num4 x4
 #cc4      #fdj ,num4 xiv4 #dd4         
#fda #a ,sam4 xiv4 #ah4      #fdb #b    

,sam4 xi4 #aa4      #fdc #a ,sam4 iv4   
#d4      #fdd #a ,kings viii4 #i4       
#fde ,exod4 xxv4 #aa4      #fdf ,exod4  
xxv4 #ba4      #fdg ,exod4 xxv4 #ae4    
#fdh #a ,kings viii4 #c4      #fdi #a   
,kings viii4 #h4      #fej #a ,kings    
viii4 #h4      #fea #a ,kings viii4 #g1 
#h4      #feb #a ,kings viii4 #h4       
#fec #b ,chron4 xxxv4 #c4      #fed #b  
,kings xx4 #ag4      #fee ,ezek4 xli4   
#bc4      #fef ,some commentators       
interpret 8,traksin0 to mean 8place of  
doubting10        as zealots continually
 disputed the exact division between the
 ,holy        ,place and the ,holy of   
,holies4      #feg ,exod4 xxv4 #bc4     
#feh ,lev4 xxiv4 #g4      #fei ,num4 ii4
 #bj4 ,the ,hebrew letters ,ayin and    
,lamed therefore means 8by0        or   
8next10 as well as 8upon40      #ffj #b 
,chron4 iv4 #h4      #ffa #a ,kings vii4
 #dh4      #ffb #b ,chron4 iv4 #ai4     
#ffc ,exod4 xxv4 #ca4      #ffd ,exod4  
xxv4 #ci4      #ffe ,num4 x4 #b4        
#fff ,exod4 xxv4 #cb4      #ffg ,exod4  

xxv4 #cd4      #ffh ,gen4 iv4 #g4       
#ffi ,gen4 xlix4 #g4      #fgj ,exod4   
xvii4 #i4      #fga ,exod4 xxv4 #cd4    
#fgb ,deut4 xxxi4 #af4      #fgc ,exod4 
xxv4 #cc4      #fgd ,or1 8egg-shaped1   
oval40      #fge ,exod4 xxv4 #dj4       
#fgf #b ,chron4 iv4 #g4      #fgg #b    
,chron4 xiii4 #aa4      #fgh #b ,chron  
iv4 #bj1 #ba      #fgi ,num4 viii4 #b4  
#fhj ,lev4 xxiv4 #d4      #fha ,exod4   
xxx4 #a4      #fhb ,exod4 xxx4 #c4      
#fhc ,exod4 xxxviii4 #a4      #fhd ,num4
 iv4 #bf4      #fhe ,lev4 ix4 #e4       
#fhf ,exod4 xxx4 #ah4      #fhg #b      
,chron4 iv4 #f4      #fhh #a ,kings vii4
 #bc1 #bf4      #fhi #b ,chron4 iv4 #e4 
#fij ,ezek4 xlv4 #aa1 #ad4      #fia    
,lev4 xv4 #ac4      #fib #b ,chron4 iv4 
#b4      #fic #b ,chron4 iv4 #d4        
#fid #b ,chron4 iv4 #c4      #fie ,the  
,jerusalem ,talmud states that the water
 poured through the feet        of the  
oxen1 and that this was the well of     
,etham4      #fif ,num4 iii4 #bi4       
#fig ,num4 iii4 #ca4      #fih ,num4    

iii4 #bc4      #fii ,num4 iv4 #be4      
#gjj ,num4 iii4 #ce4      #gja ,num4    
iii4 #cf4      #gjb ,num4 iii4 #ch4     
#gjc ,num4 ii4 #ag4      #gjd ,num4 x4  
#ad4      #gje ,num4 iv4 #e4      #gjf  
,num4 x4 #ba4      #gjg ,num4 iv4 #ae4  
#gjh ,num4 x4 #bb4      #gji ,num4 ii4  
#ag4      #gaj ,num4 ix4 #ah4      #gaa 
,num4 ix4 #bc4      #gab ,num4 x4 #b4   
#gac ,exod4 xl4 #cd4      #gad ,exod4   
xl4 #ch4      #gae ,isa4 lx4 #a1 #ai1   
#bj4      #gaf ,exod4 xxx4 #f4      #gag
 ,exod4 xxx4 #cf4      #gah ,exod4 xxix4
 #db4      #gai ,the ,jews say that     
,solomon1 who understood all the        
commands of ,god1        could not      
comprehend the full meaning of the ,red 
,heifer4      #gbj ,the meaning is that 
he who spends as much time in a leprous 
house as        is sufficient for eating
 a loaf of such a size1 becomes defiled 
in        his garments4 ,see 8,leprosy10
 xiii4 #aj4      #gba ,num4 viii4 #h4   
#gbb ,the age of the lamb was reckoned  
from its birthday in ,elul of last      

year till the first day of ,elul in the 
current year4      #gbc ,lev4 xxiii4    
#aj1 #ag4 ,the omer or wave-sheaf of    
barley was always cut        on the     
evening of the #aeth ,nisan1 even though
 it were a ,sabbath4 ,it        must    
always have been gathered from a fresh  
harvest cultivated even        in the   
,sabbatical year4 ,the reapers asked    
these questions three        times of   
those who were witnesses1 8,has the sun 
gone down80 8,with        this sickle80 
8,into this basket80 8,on this ,sabbath 
first day of the        ,passover80     
8,shall ,i reap80 ,after the witnesses  
answered these        questions the     
sheaf was reaped4 ,it was finally ground
 into flour1        and a handful of it 
mixed with frankincense was burned on   
the altar4        ,the remainder        
belonged to the priests4      #gbd ,num4
 xxviii4 ,the two wave-loaves of wheaten
 flour were always        offered on the
 ,jewish ,pentecost4      #gbe ,deut4   
xxiii4 #ah4      #gbf ,nehem4 ii4 #h4 #a

 ,chron4 xxix4 #a4      #gbg ,according 
to ,jewish tradition a dead body covered
 in with earth        conveyed legal    
uncleanness to everyone who walked over 
it2 but if a        vault was over the  
body1 or if air intervened between the  
corpse and        the surface of the    
ground1 it was regarded as a            
non-conductor4 ,there        are        
reckoned six degrees of uncleanness--the
 father of fathers1 the        fathers1 
the first1 second1 third1 and fourth    
children of        defilement4 ,there   
are altogether twenty-nine fathers of   
uncleanness1        of which eleven     
arise from contact with a dead body4    
#gbh ,some commentators explain that    
8each heifer requires a fresh lad40     
#gbi ,num4 xix4 #c4      #gcj ,the      
,pharisees asserted that a priest might 
be defiled1 and that        after       
washing he was legally clean for burning
 the red heifer4 ,but        the        
,sadducees maintained that he was not   
legally clean before        sunset4     

,num4 xix4 #i1 #aj4      #gca ,lev4     
xxii4 #g4      #gcb ,the cedar1 hyssop1 
and scarlet wool were laid parallel to  
each        other1 and whatever portion 
of the scarlet wool remained too long   
was wrapped round the bundle4      #gcc 
,num4 xix4 #i4      #gcd ,or thick parts
 of straw4      #gce ,if the vessels had
 been in the first row1 someone might   
have touched        them1 or some vessel
 might have come in contact with them1  
so as to        render them unclean4    
#gcf ,num4 xix4 #ae4      #gcg ,it does 
not disallow the purifying pool if water
 flowed through a        crevice in the 
rock into the pool4      #gch ,the      
principle laid down in this mishna is   
that if one merely carried        the   
rope for drawing the water1 it was      
allowed to him to do so4 ,but        if 
he used the rope for any work           
advantageous to himself it was          
disallowed4      #gci ,the modern ,yebna
 7,jamnia74      #gdj ,the water is     
disallowed1 because the man gained      

something for        himself during the 
act of drawing it4 ,his intention was   
not        single-minded and pure4      
#gda ,lev4 iv4 #ab1 #ba4      #gdb      
,primary uncleanness arises from        
touching a dead body1 leprosy1 etc4     
,secondary uncleanness arises from      
touching one who had primary            
uncleanness4      #gdc ,a tertiary      
uncleanness follows from contact with   
secondary        uncleanness4      #gdd 
,that is one over whom evening had not  
yet come1 nor was his offering          
yet made4 ,lev4 xxii4 #f1 #g4      #gde 
,gen4 i4 #aj4      #gdf ,isa4 lviii4    
#aa4      #gdg ,the river ,jarmuk is the
 ,hieromax of the ,greeks4 ,it falls    
into the        ,jordan about four miles
 below the ,lake of ,tiberias4 ,the     
,arabs now        call it the ,sheriat  
el ,mandhr4      #gdh ,the well of ,ahab
 is supposed by some to be the source of
 a river        near ,beirut4 ,this     
supposition is1 however1 very doubtful4 
#gdi ,the modern ,banias1 one of the    

sources of the ,jordan4 ,it is situated 
under ,mount ,hermon1 close to the      
remains of the ancient ,csarea          
,philippi4      #gej ,literally1 8from  
time to time40      #gea ,the meaning   
is1 that if the greater part of the     
ashes be legal1        purification     
would follow2 but if the greater part be
 ordinary        ashes1 there would be  
no purification4      #geb ,the dispute 
is now about what constitutes 8a clean  
place40      #gec ,heb4 ix4 #ac1 #ad4   
#ged ,num4 xix4 #ae4      #gee          
,maimonides translates 8lattice-work40  
#gef ,or trelliswork4      #geg ,this   
doctrine of intention has also been     
adopted into the system of              
,romanism4 ,the ,council of ,trent      
7,session vii4 ,canon xi47 teaches that 
8,whoever shall affirm that when        
ministers perform and confer a          
sacrament1 it is not necessary that they
 should have at least the               
intention to do what the ,church does2  
let him be accursed40 ,it               

follows1 that if1 for example1 in the   
sacrament of orders1 any        bishop  
in any age failed in due intention1 all 
the orders which        flowed from him 
are invalid4      #geh ,chap4 ix4 #i2   
viii4 #e4      #gei ,another rendering  
is1 8in his garment40      #gfj ,a log  
is about half a pint4      #gfa ,before 
eating ordinary food the hands must be  
washed once4 ,before        eating      
consecrated food they must be washed    
twice4      #gfb ,num4 xix4 #ae4        
#gfc ,i4e41 from the uncleanness of a   
dead reptile4      #gfd ,and            
consequently does not purify the place  
covered by the splinter        or stone1
 which remained unwashed by the first   
water4      #gfe ,those that were       
legally clean continue clean1 and those 
legally        unclean continue unclean4
      #gff ,his hands render unclean    
what they touch4      #gfg ,his hands   
render sacred things unclean4      #gfh 
,i4e41 the putting his hands into a     
house infected with leprosy4      #gfi  

,literally 8father of uncleanness10 such
 as a corpse or dead reptile1           
etc4      #ggj ,i4e41 uncleanness not   
containing the principle of uncleanness4
      #gga ,an object unclean in the    
secondary degree cannot make another    
unclean in the same degree4      #ggb   
,num4 x4 #ce1 #cf4 ,the rabbis count    
these verses a distinct book of the     
law4      #ggc ,when ,r4 ,eleazar1 the  
son of ,azariah1 was made president of  
the        school in ,jamnia4      #ggd 
,a cab is about three pints4      #gge  
,and could not contain water enough to  
wash one foot4      #ggf ,of an unclean 
person4      #ggg ,it continues as long 
as its name1 and as such cannot become  
unclean        from pressure4      #ggh 
,i4e41 with ,israelites dwelling there4 
#ggi ,tithe for the poor could be eaten 
anywhere4      #ghj ,second tithes could
 only be eaten in ,jerusalem4 ,deut4    
xiv4 #bb1 #bc4      #gha ,the sixth year
 was fixed for the tithe to the poor1   
consequently in        countries outside

 the land of ,israel1 and not subject to
 the        ,sabbatical rest1           
,israelites should pay the second tithe4
      #ghb ,mal4 iii4 #h4 ,it is assumed
 that the prophet means the consecrated 
second tithe1 and not the unconsecrated 
tithe for the poor4      #ghc ,ps4 xxv4 
#aj4      #ghd ,deut4 xxiii4 #c4        
#ghe ,isa4 x4 #ac4      #ghf ,jer4 xlix4
 #f4      #ghg ,amos ix4 #ad4      #ghh 
,the ancient ,hebrew letters are now    
called ,samaritan4 ,they are still      
used for writing by the small community 
of ,samaritans who dwell in             
,nablus1 in the ,holy ,land4 ,the ,jews 
now use the ,chaldee characters2        
and the ,talmud therefore errs in       
calling the old national letters        
,assyrian4      #ghi ,some suppose the  
writings of ,homer are meant2 others    
think that        these were books      
against revealed religion4      #gij    
,exod4 v4 #b4 ,the name of ,pharaoh     
cannot be considered an insult to       
,moses1 since it precedes the name of   

,god4      #gia ,exod4 ix4 #bg4 ,this is
 merely added to avoid ending with      
,pharaoh's        blasphemy4      #gib  
,that is1 who had formed part of the    
,greater ,holy ,assembly      #gic      
,meaning that the ,greater ,holy        
,assembly had been as it were the       
reflection of the conclave of the       
,sephiroth above4 ,the word used for    
8chariot0 is not 8,mercavah10 but       
8,rethikh40      #gid ,i4e41 the        
,paradise above4      #gie ,in the      
original both this and the foregoing    
section1 apparently by        an        
oversight1 have the number thirty-three 
attached to them4      #gif ,carrying on
 the simile of the lantern and its rays4
      #gig ,the ,sephiroth4      #gih   
,which is the number of ,th1 the last   
letter of the ,hebrew alphabet1         
which includes the symbology of the     
cross4      #gii ,that is to say1 which 
will hardly admit even of so vague a    
definition1 seeing it is the ,indefinite
 ,absolute in ,kether4      #hjj ,we    

must be most careful not to misapprehend
 the meaning intended to        be      
conveyed in this passage4 ,kether1 the  
,ancient ,one1 ,macroprosopus1        is
 not in the more restricted sense of the
 first ,sephira1 the ,,ain1        but  
that that idea links back from ,him must
 be manifest on        consideration4   
,yet even ,he1 the ,vast ,countenance1  
is hidden and        concealed2 how much
 more1 then1 the ,,ain6 ,from ,negative 
to ,positive1        through ,potential 
,existence1 eternally vibrates the      
,divine ,absolute        of the ,hidden 
,unity of processional form masked in   
the ,eternal ,abyss        of the       
,unknowable1 the synthetical hieroglyph 
of an illimitable        pastless       
futureless ,present4 ,to the uttermost  
bounds of space rushes        the ,voice
 of ,ages1 unheard save in the          
concentrated unity of the               
thought-formulated ,abstract1 and       
eternally that ,voice formulates a      
,word which is glyphed in the vast ocean

 of limitless life4      #hja ,the      
thirteen conformations of the beard of  
,macroprosopus4      #hjb ,the ,trinity 
completed by the ,quaternary4      #hjc 
,kether1 the first ,sephira1 from which 
all the other ,sephiroth        proceed1
 namely1 those which are summed up in   
the ,tetragrammaton4      #hjd ,i4e41   
his manifestation is triune4      #hje  
,this refers to the ,triads in the      
,sephiroth1 when the ,autz ,chaiim is   
formed4 7,see ,introduction47 ,it will  
be found that in this        arrangement
 of the ten ,sephiroth there are ten    
,triads1 viz43          7#a7 ,kether1   
,chokmah1 ,binah4          7#b7 ,chesed1
 ,geburah1 ,tiphereth4          7#c7    
,netzach1 ,hod1 ,yesod4          7#d7   
,chokmah1 ,chesed1 ,netzach4            
7#e7 ,tiphereth1 ,yesod1 ,malkuth4      
7#f7 ,binah1 ,geburah1 ,hod4            
7#g7 ,chokmah1 ,tiphereth1 ,hod4        
7#h7 ,binah1 ,tiphereth1 ,netzach4      
7#i7 ,chesed1 ,tiphereth1 ,hod4         
7#aj7 ,geburah1 ,tiphereth1 ,netzach4   

,wherein ,kether and ,malkuth are each  
repeated once2 ,chokmah1 ,binah1        
,chesed1 and ,geburah1 thrice2          
,tiphereth1 six times2 ,netzach and ,hod
        each four times2 and ,yesod     
twice4      #hjf ,in many of the ancient
 mysteries a 8feast0 was part of the    
ceremony1        analogous to our       
,eucharist4 ,verbum sapientibus4        
#hjg ,that is1 the greatest triad of the
 ,sephiroth1 the ,crown1 ,king1 and     
,queen2 which finds a parallel in the   
,osiris1 ,isis1 and ,horus2 the         
,axieros1 ,axiochersos1 and ,axiochersa 
of ,lemnos and ,samothrace1 etc4        
#hjh ,described in other places as the  
,supernal ,eden and the ,inferior       
,eden4      #hji ,the ,duad equated in  
the ,monad4 ,compare what ,i have       
previously        remarked concerning   
the profile symbolism of ,macroprosopus4
      #haj ,the student will observe    
throughout the ,qabalah that great      
stress is        laid on the power of   
names1 which arises from the fact that  

each        qabalistical name is the    
synthesis of a power4 ,hence to         
8pronounce        that name0 is to use  
that power4      #haa ,the word ,i have 
translated 8,maternal0 is ,,amh1 ,amah1 
with a double        ,kametz point4     
,rosenroth renders it1 8,yod ,membri40  
#hab ,speaking of the unity1 the        
8,sepher ,yetzirah0 says3 8,one is ,she1
 the        ,spirit of the ,elohim of   
life 7blessed and more than blessed be  
,his        name who is the life of     
ages71 ,voice1 and ,spirit1 and         
,word--this is        ,she1 the ,spirit 
of holiness40      #hac ,the word is    
,,ovtra4 ,rosenroth translates it by    
8,aporrhea40 ,it may        also be     
translated 8vapor10 or 8nebula40        
#had ,the ten numbers and twenty-two    
letters4      #hae ,,mzl  #dj x #g x #cj
  #gg1 which is ,,oz1 ,strength or      
,vigor4 ,this        ,gematria is worthy
 of note as giving the idea of          
foundational power4      #haf ,i4e41 the
 containing power4      #hag ,daath is  

the conjunction of ,chokmah and ,binah4 
7,see 8,book of        ,concealed       
,mystery10 chap4 i4  #dj47      #hah    
,this is analogous to the teaching of   
the 8,sepher ,yetzirah10 that the       
,three ,mothers1 ,a1 ,m1 ,sh1 radiate   
into three paternal forms of the        
same4 ,a1 ,m1 and ,sh symbolize the     
potencies of ,air1 ,water1 and ,fire4   
#hai ,for 8commencement0 denotes end1   
and end denotes 8commencement02 how1    
then1 in the ,absolute can there be     
either8 ,nevertheless1 in the           
,absolute must we seek for the          
hypothetical starting-point of life4    
#hbj ,let the student carefully note    
that this is the second ,sephira1 the   
,i of ,,ihvh1 the ,father proceeding    
from ,macroprosopus1 ,kether1 as ,he    
proceedeth from ,ain ,soph4      #hba   
,the ,sephiroth1 or numbers4      #hbb  
8,chokmoth0 is plural of 8,chokmah10    
,wisdom4      #hbc ,chokmah is the      
second and ,binah is the third of the   
,sephiroth4 ,this        section is a   

sufficient condemnation of all those who
 wish to make        out that woman is  
inferior to man4      #hbd ,this clause 
refers to the 8,unwritten ,qabalah40    
#hbe ,chokmah1 the second ,sephira1     
which1 however1 is as it were the       
repetition of ,kether4      #hbf ,that  
is1 the letter ,i1 ,yod1 in ,,hivh1     
which is said in the 8,book of          
,concealed ,mystery0 to symbolize       
,macroprosopus only in its highest      
point4      #hbg ,see 8,book of         
,concealed ,mystery10 chap4 ii4  #cg2   
chap4 iv4  #aa4      #hbh ,see 8,book of
 ,concealed ,mystery10 chap4 ii4  #cg4  
#hbi ,the amount of occult symbolism in 
this section is enormous1 and the       
key of it is the name of the letter ,i1 
which is ,,ivd1 ,yod4 ,this is a        
trinity of letters1 and their numerical 
value is ,i  #aj1 ,v  #f1 ,d         #d1
 total #bj1 equivalent to double ,i2 but
 for reasons given in the        8,book 
of ,concealed ,mystery0 the second ,i is
 reproduced by a ,hexad        and a    

,tetrad--namely1 ,v and ,d4 ,i  #aj1 the
 decimal scale of        ,sephirotic    
notation1 the key of processional       
creation2 ,v  #f         ,tiphereth1 and
 ,microprosopus the ,son united to ,d   
#d1 the ,cross4        ,here is the     
mystery of the crucifixion of the ,son  
on the tree of        life2 and again   
the ,qabalah agrees with ,christian     
symbolism4      #hcj 8,be ,ama10 8with  
the ,mother20 here ,ama1 ,,ama1 ,mother 
#db4 ,be ,aima1 in        the ,mother2  
here ,aima1 ,,aima  #eb  ,,bn1 ,ben1    
,son4 ,this ,gematria is        most    
important1 because1 be it noted1 ,aima1 
,,aima1 is the letter ,i1        ,yod1  
which we have just been told represents 
,chokmah1 joined to ,,ama1              
,mother1 which is ,binah1 ,,binh1 which 
again is ,,bn ,,ih by ,metathesis1      
,ben ,yod ,he--i4e41 son of ,,ih1       
eternally conjoined in ,briah4      #hca
 ,the number answering to the 8fifty    
gates of ,binah40 ,see 8,book of        
,concealed ,mystery10 chap4 i4  #df4    

#hcb ,compare this with the ,egyptian   
,horus1 the son of ,isis and ,osiris4   
,also notice the interchange of symbols 
between ,amen1 ,kneph1 and        ,khom4
 ,the name of the great ,egyptian ,god  
,amen is noticeable when we             
compare it with the qabalistic name     
,,amn4      #hcc ,compare with this the 
alchemical symbolism of ,duenech1 the   
,king of        ,earth1 after being     
overwhelmed by the waters1 rising again1
        glorified and crowned with the  
triple crown of silver1 iron1 and       
gold--,chesed1 ,geburah1 and ,tiphereth1
 in the alchemic ,sephiroth of          
the metals4      #hcd ,the meaning is1  
that ,father and ,mother are contained  
in the ,son2 for        these are the   
second1 third1 and sixth                
,sephiroth--i4e41 #b1 #c1 and        #f2
 and both #b and #c are contained in #f1
 for #b x #c  #f4      #hce ,the        
reflexive essence of ,kether1 the       
,crown1 which operates in               
,chokmah and ,binah4      #hcf ,plural  

of 8,dath40      #hcg ,by ,metathesis4  
#hch ,meaning the period of revealing   
these matters1 not exactly a day of     
twenty-four hours3 day in the scriptural
 and qabalistical sense4      #hci ,in  
other words1 where there is unbalanced  
force1 there is the origin        of    
evil4      #hdj ,because in those       
severities1 and behind them1 he can see 
the        ,countenance of ,god4        
#hda ,chokmah4      #hdb ,binah4        
#hdc ,see ,introduction concerning the  
parts of the soul1 ,chiah1 ,neschamah1  
,ruach1 and ,nephesch4      #hdd ,see   
8,greater ,holy ,assembly10 ch4 xlii4   
#ihd-iif2 ch4 xxvi4         #eac-ecb4   
#hde ,see 8,book of ,concealed          
,mystery10 chap4 i4  #b1 #c1 #d et4 seq4
      #hdf ,compare this with ,milner1  
the hammer of ,thor1 of ,scandinavian   
mythology4      #hdg ,chokmah and       
,binah1 included in ,kether4      #hdh  
,it is to be noted that this word is    
,,mna1 ,manna1 and is a ,metathesis     
of the letters of ,,amn1 ,amen1 which   

has been shown in the 8,book of         
,concealed ,mystery0 to be equal by     
,gematria to ,,ihvh ,,adni4      #hdi   
,astral ,light4      #hej ,right and    
left2 while in ,macroprosopus 8all is   
right40      #hea ,at first sight this  
seems a contradiction1 but on careful   
examination the difficulty disappears4  
,a triangle is a fit        expression  
of the number #c4 ,it has three angles1 
it has three sides2        but there is 
the whole figure itself also1 which is  
the synthesis of        the sides and   
the angles4 ,so there are the three     
angles and the        whole figure      
itself which contains them1 and thus    
completes the        ,trinity by the    
,quaternary3 in the ,tetragrammaton1    
,,ihv1 and ,h final1        which forms 
the synthesis4      #heb ,thus rigidly  
following out the rule of the symbolism 
before given1        that ,chokmah and  
,binah are contained in ,kether4 ,in    
this is the key        of all religions4
      #hec ,,bchkmtha1 ,be-,chokmatha2  

,,chkmtha is the emphatic ,chaldee form 
of        ,,chkma1 which is ,chaldee for
 ,hebrew ,,chkmh4      #hed ,that is1   
the locks which have their origin in the
 influence of the        ,great ,mother 
are interwoven mutually with those which
 originate from        ,chokmah4        
#hee ,meaning1 let him supplicate       
,macroprosopus1 developed in the forms  
of        ,chokmah and ,binah1 which are
 summed up in ,aima the ,great ,mother1 
to        incline ,microprosopus to be  
favorable4 ,this is identical with the  
,catholic custom of invoking the        
intercession of the ,virgin with her    
,son2 for ,mary  ,mare  ,sea2and the    
great ,sea is ,binah4      #hef ,the    
word translated 8forehead0 is ,,mtzch1  
,metzach2 now if a        metathesis be 
formed of this word by placing the last 
letter between        the first and     
second letters1 we get ,,mchtz1 8he     
shall smite40 ,hence        the first   
form symbolizes ,mercy1 and the second  
,severity4      #heg ,and therefore is  

the divine name of ,tzabaoth1 or hosts1 
attributed        both to ,netzach and  
to ,hod1 the seventh and eighth         
,sephiroth4      #heh ,and #bj is ,h1   
,he1 in the four worlds1 for ,h  #e1    
which multiplied by        #d  #bj4     
#hei ,the simple meaning of this and the
 preceding section is1 that the         
eyes can only see when the upper        
eyelashes are separated from the        
lower ones by the lids being raised4    
#hfj ,moses1 in this passage of         
,deuteronomy4      #hfa ,that is1       
,,mrshith1 instead of ,,mrashith4       
#hfb ,that is1 irrevocably1 so that the 
word would cease to bear the same       
meaning were ,a not there4 ,in other    
words1 were ,a a radical letter of      
it4      #hfc ,the first1 ,,rashvn1     
,rashon1 where this word1 derived from  
the same        root as ,,rashith1 is   
spelt with ,a4      #hfd ,the ,hebrew   
idiom for having mercy always refers to 
the nose1 as 8to        defer anger0 is 
in ,hebrew 8to lengthen the nose10 etc4 

#hfe ,the three divisions of the ,brain 
of ,microprosopus4      #hff ,see       
,introduction concerning the names of   
the parts of the ,soul4      #hfg ,i4e41
 the various degrees of the whiteness4  
#hfh ,answering to the number of the    
letters of the ,hebrew alphabet1 which  
together with the ten ,sephiroth form   
the thirty-two paths of wisdom        of
 the 8,sepher ,yetzirah40      #hfi ,see
 8,book of ,concealed ,mystery10 chap4  
ii4  #ca1 #dj1 etc4      #hgj ,in the   
8,book of ,concealed ,mystery10 chap4 i4
  #ca1 ,,hva and ,,alhim are            
shown to be interchangeable1 and they   
both are feminine4 ,and now we          
come to the 8,three ,mothers10 of the   
8,sepher ,yetzirah10 the ,great         
,supernal ,feminine ,triad1 which is    
even before the triune father4 ,i       
may say no more here2 in fact1 ,i have  
almost revealed too much4 ,let          
the reader carefully meditate on  #fea1 
for there the indicible        ,arcanum 
is shadowed4      #hga ,that is the     

number #ah on the plane of ,asiah4 ,and 
#ah is the fourth        part of #gb4   
,and #gb is the number of the           
,schemahamphorasch 7see        ante71   
and the number of the ,quinaries or sets
 of five degrees in        the #cfj     
degrees of the ,zodiac4 ,and there are  
six such sets in the        thirty      
degrees of each sign4 ,and thus we      
return to the twelve signs        of the
 ,zodiac1 and these are operated on from
 the ten ,sephiroth        through the  
8seven paths of the ,queen10 and these  
again depend from        the first three
 ,sephiroth1 and these again from       
,kether1 and ,kether        is          
,macroprosopus1 from whom backward      
depend the ,negative ,existences        
in their ,veils2 and ,macroprosopus is  
called ,,hva1 ,hoa1 which  #ab1         
and finds its expression in 8,aima      
,elohim40 ,thus rusheth through the     
,universe the ,flux and ,reflux of the  
,eternal ,word4      #hgb ,i am doubtful
 as to whether this is the best         

translation of the last        clause2  
,rosenroth has not translated it at all4
 ,the ,chaldee is        ,,mmthqim      
,,vdai ,,mai ,,chkv ,,kda ,,vchik       
,,itovm ,,lakvl1 ,mamthaqim ,vadeai     
,maai        ,chiko ,kedea ,vecheik     
,yitauom ,leakol4      #hgc ,this whole 
section requires comment4 ,i must first 
observe that ,knorr        de ,rosenroth
 in his ,latin version has supposed that
 in the word        8,,mchmdim10        
,machemadim1 fire and water 7,,ash and  
,,mim7 are hidden as in        a sort of
 anagram4 ,now while it is true that    
8,,mim0 can be thus        extracted1   
8,,ash0 cannot1 for the remaining       
letters1 ,,chmd1 will by no             
exegetical rule ,i know of form a word  
signifying fire4 ,the following         
,i take to be the real meaning of the   
passage4 ,chokmah is the fire1          
,i1 and ,binah is the water1 ,h1 the    
,father and ,mother ,who1 conjoined1    
produce the ,son4 ,now the fire is      
symbolized by a triangle with the       

apex uppermost1 and water by a triangle 
with the apex reversed2        these two
 together united form the sign of the   
,macrocosm1 the        external symbol  
of ,vau1 ,v1 ,microprosopus4 ,and ,he   
inherits the double        qualities of 
the ,father and the ,mother1 shown by   
the word 8delights0                     
78,machemadim07 being written in the    
plural4      #hgd ,the letters of the   
,hebrew alphabet are usually classed in 
the        following manner3            
,gutturals  ,a1 ,h1 ,ch1 ,o 7,r by      
some74          ,palatals  ,g1 ,i1 ,k1  
,q4          ,linguals  ,d1 ,th1 ,t1 ,l1
 ,n4          ,dentals  ,z1 ,s1 ,sh1 ,tz
 7,r by others74          ,labials  ,b1 
,v1 ,m1 ,p4          ,the 8,sepher      
,yetzirah0 further classes them as--    
#c ,mothers 7,primitives7  ,a1 ,m1 ,sh4 
#g ,duplicated  ,b1 ,g1 ,d1 ,k1 ,p1 ,r1 
,th4          #ab ,simples  ,h1 ,v1 ,z1 
,ch1 ,t1 ,i1 ,l1 ,n1 ,s1 ,o1 ,tz1 ,q4   
,in the above classification it classes 
,r as a dental4      #hge ,this section 

contains references to the ,edomite     
kings and their        symbology2       
namely1 as denoting the primal worlds   
which were        destroyed4 7,see 8,the
 ,book of ,concealed ,mystery10 chap4 i4
  #c2 8,the        ,greater ,holy       
,assembly10 chap4 ii4 and chap4 xxvi42  
and 8,the ,lesser        ,holy          
,assembly10 chap4 x4      #hgf ,i4e41   
tracing out the properties1 etc41 of the
 ,sephiroth which        form the ,king1
 ,microprosopus1 and1 as appears from   
the latter part        of this section1 
those only in their aspect of ,judgment 
and ,wrath4      #hgg ,this section is  
another all-sufficient proof of the     
teachings        maintained throughout  
the ,qabalah1 namely1 that ,man and     
,woman are        from the creation     
coequal and coexistent1 perfectly equal 
one with        the other4 ,this fact   
the translators of the ,bible have been 
at great        pains to conceal by     
carefully suppressing every reference to
 the        ,feminine portion of the    

,deity1 and by constantly translating   
feminine nouns by masculine4 ,and this  
is the work of so-called                
religious men6      #hgh ,chokmah1      
,wisdom1 the second ,sephirah1 is ,male 
in respect of ,binah1        but ,female
 in respect of ,kether4 ,this is        
somewhat analogous to the        ,greek 
idea of the birth of ,athen1 ,wisdom1   
from the brain of ,zeus4      #hgi      
,compare the symbolism of the many      
breasts of the ,ephesian ,diana4        
#hhj ,the original of the 8,hymn of     
,unity0 is in seven very long parts4    
,these short ones merely give the       
leading idea in each of the             
original parts4